The history of the rise, increase, and progress, of the Christian people called Quakers: intermixed with several remarkable occurrences. / Written originally in Low-Dutch, and also translated into English, by William Sewel.

THE HISTORY Of the CHRISTIAN PEOPLE called QUAKERS. The TENTH BOOK.

THE Year 1677 had scarce taken its Beginning,* 1.1 when G. Fox, tho' the Roads were yet covered with Snow,* 1.2 began to travel a∣gain. After he had passed many Places, and preached in the Meetings of his Friends, he came to York, and going from thence to Nottingham, he went to the House of John Reckless, who was Sheriff there when G. F. preached the first Time in that Town; and was impri∣soned on that Account: But he taking G. F. into his House, had been so reached by what he spoke, that he embraced the Doctrine he held forth, and never departed from the Profession thereof. From hence G. F. passed thro' Leicestershire, Derbyshire, Warwickshire, Buckinghamshire, and Bed∣fordshire, where he met with William Dewsbury, and so came again to London, where having assisted at the annual Meeting,

He with William Penn, Robert Barclay, George Keith, &c. went over to Holland, to see his Friends there, and to edify them with his Gift. W. Penn and R. B. travelled up into Germany, and since R. Barclay the Year before had spoken with the Princess Elizabeth of the Palatinate, Daugh∣ter of Frederick King of Bohemia, and Sister of Sophia late Dutchess of Hanover, Mother of George King of Great-Britain, W. Penn had also written two Letters to her from England,* 1.3 which she answered by this following.

Herford, May 2. 1677.

THis,* 2.1 Friend, will tell you that both your Letters were very acceptable, together with your Wishes for my obtaining those Virtues which may make me a worthy Follower of our great King and Saviour Jesus Christ. What I have done for his true Disciples is not so much as a Cup of cold Water: It affords them no Refreshment; neither did I expect any Fruit of my Let∣ter to the Dutchess of L. as I have expressed at the same Time unto B. F. But since R. B. desired I should write it, I could not refuse him, nor omit to do any Thing that was judged conducing to his Liberty, tho' it should expose me to the Derision of the World. But this a meer moral Man can reach at; the true inward Graces are yet wanting in

Your affectionate Friend, Elizabeth.

G. Fox also from Amsterdam writ a Letter to this virtuous Princess, wherein he commended her modest and retired Life, and exhorted her to Piety and Godliness: To which she answered with this Letter.

Dear Friend,

I Cannot but have a tender Love to those that love the Lord Jesus Christ,* 3.1 and to whom it is given not only to believe in him, but also to suffer for him: Therefore your Letter, and your Friends visit, have been both

very welcome to me. I shall follow their and your Counsel, as far as God will afford me Light and Unction; remaining still,

Your loving Friend Elizabeth.

Herford, the 30th of August, 1677.

* 3.2 This Correspondence gave Occasion to W. Penn and R. Barclay to pass towards Herford, a Town on the Frontiers of Paderborn, and to give the said Princess, who resided there, a Visit. With her lived Anna Maria, Countess of Hornes; and in one of the Chambers of the Princess, W. P. and R. B. had a Meeting with the Princess, the Countess, and several others to their great Satisfaction. And the Countess who was one of Labadie's Adherents, signified to W. Penn, that she wish'd a Meeting might be had where the inferior Servants might freely appear. W. Penn not refusing this, the Princess consented to it; and after the Meeting, (where she was not herself, that so her Servants might have a more free Access) she exprest much Satisfaction in having had that good Opportunity. And then so earnestly invited W. Penn and R. Barclay, (who lodged at an Inn) to sup with her, that they not being well able to refuse the Invitation, yielded to it. There was then with her a French Woman of Quality, who having had before a very slight Opinion of the Quakers, now be∣came deeply broken, and very affectionately kind and respectful to W. Penn and R. Barclay. The next Day was the First of the Week; and it being agreed with the Princess to have another Meeting, W. Penn desired that not only as many of her own Family, but as many of the Town as would willingly be there, might be admitted. To this she yielded. And thus W. Penn and R. Barclay had a large Opportunity to preach effectually, and to discharge themselves. After the Meeting was done, the Princess came to W. Penn, and taking him by the Hand, she spoke to him of the Sense she had of the Power and Presence of God that had been among them; and thus going on she broke forth into an extraordinary Passion, crying out,* 3.3 I cannot speak to you, my Heart is full, clapping her Hand upon her Breast. This affected W. Penn not a little, yet he spoke a few Words to her by Way of Admonition; and then taking his leave of her, she said, Will you not come hither again? Pray call here as ye return out of Germany. To this he returned, We are in the Hand of the Lord, and being at his Pleasure, cannot so fully dispose of our selves. Solemn Leave then being taken, R. Barclay returned to Amsterdam, and W. Penn went to Paderborn, and so by the Way of Cassel (where he spoke with the Aged and Learned Dureus) to Frankfort. Here he found several Persons of Note, with whom he had several Times a Meeting, and once at the House of a young Gentlewoman, noble of Birth, called Johanna Eleonora Merlane, who said to him, Our Quarters are free for you, let all come that will come, and lift up your Voices without Fear.

Departing thence,* 3.4 W. Penn came to Chrisheim, a Village near Worms, where then lived some of his Friends, who afterwards went to Pennsil∣vania, and settled themselves there. Whilst W. Penn was in the Pala∣tinate, he writ an exhortatory Epistle* 3.5 to Elizabeth Princess Palatine, and Anna Maria Countess of Hornes; and then went to Heidelberg, the chief City of the Palatinate, to speak with the Prince Elector, Charles Ludowick, Brother of the said Princess Elizabeth: But the said Prince then happened to be out of Town: And since his chief Message was to desire the Prince that the Quakers at Chrisheim might be treated more mildly; (for Tithes were exacted from them not only by the Parson of the Village, but also by the Popish Priests of W•••••••••• and the Vaught, or Mayor of the Town, endeavoured to restrain their Liberty of Re∣ligious Meeting together) he from thence took 〈…〉〈…〉 to write a Let∣ter

* 3.6 in their Favour to the said Prince, because he had not been able to speak to him. Returning afterwards to Chrisheim, and preaching there in a Meeting of his Friends,* 3.7 he was overheard by the Vaught, or chief Officer, who stood at the Back-door that he might not be seen, who was so well pleased with what he heard, that he afterwards told the Parson, That it was his Work, if the Quakers were Hereticks, to discover them to be such: But for my part, continued he, I heard nothing but what was good; and therefore I won't meddle with them. For the Parson had busied himself to perswade the Vaught that it was his Duty to suppress Heresy: But the Vaught made it appear that he had no Mind to persecute for Reli∣gion-sake.* 3.8 W. Penn having now cleared his Conscience, returned by Way of Frankfort, Cologn, Cleves, &c. to Amsterdam, where at Cologn he received a Letter from the Princess Elizabeth, in answer to that he had written to her from the Palatinate; the said Letter was as followeth.

Dear Friend,

The 4-14th of September, 1677.

I Have received your Greetings,* 4.1 good Wishes, and Exhortations, with much Joy, and shall follow the latter as far it will please our great God to give me Light and Strength. I can say little for my self, and can do nothing of my self; but I hope the Lord will conduct me in his Time, by his Way, to his End, and that I shall not shrink for his Fire. I do long for it; and when he assures my Ways, I hope he will give me Power to bear the Cross I meet therein; I am also glad to hear the Journey hath been pros∣perous both in the Constitutions of your Bodies, to withstand the Badness of the Weather, and in the Reception you had in Cassel, Frankfort, and Chrisheim. Nothing surprised me there but the good old Dury, in when I did not expect so much Ingenuity, having lately writ a Book, intitled, Le veritable Chretien that doth speak in another Way. I wish to know what Reception you have had at Fredericksburg, and if this find you at Cleves, I wish you might take an Occasion to see the two Pastors of Mulheim, which do really seek the Lord, but have some Prejudice against your Doctrine, as also the Countess there. It would be of much Use for my Family to have them disabused; yet God's Will be done in that, and all things else con∣cerning

Your loving Friend in the Lord Jesus, Elizabeth.

Whilst W. Penn made this Journey into Germany,* 4.2 G. F. was gone to Hamburg and Frederickstad, to visit his Friends there; and Penn being returned to Amsterdam, went from thence to Friesland, and met G. F. as he was coming back to Holland, at Leewarden,* 4.3 from whence he made a Step to Wicwert, where a Society of the Labadites dwelt. Here he spoke with the famous Anna Maria Schurman, the Gentlewomen So∣mersdykes, the French Pastor Peter Yoon, and others. After some Dis∣course from both Sides, when Yoon had given a Relation concerning John de Labadie, how he was bred among the Jesuits, and deserted them, and embraced the Protestant Religion, and how becoming dissatisfied with the formal Protestants, he with some that adhered to him, had separated themselves from the vulgar Assemblies; Anna Maria Schurman began to speak, and gave an Account of her former Life,

Of her Pleasure in Learning, and her Love to the Religion she was brought up in,* 4.4 but confessed she knew not God or Christ truly all that while. And tho' from a Child God had visited her at Times, yet she never felt such a powerful Stroke, as by the Ministry of J. de Labadie: And then she saw her Learning to be Vanity, and her Religion like a Body of Death; and therefore resolved to despise the Shame; desert her former Way of

Living and Acquaintance, and to join her self with this little Family, that was retired out of the World.

This and much more she spoke in a sensible Frame, and with a serious Mind, not without some Tremb∣ling. And then one of the Somersdykes gave also an ample Relation, concerning her inward State, and how she had been reached by the Preach∣ing of Labadie; and how before that Time she had mourned because of the Deadness and Formality of the vulgar Christians, and said within herself, O the Pride, the Lusts, the vain Pleasures in which Christians live! Can this be the Way to Heaven? Is this the Way to Glory? Are these Followers of Christ? O no! O God, where is thy little Flock! Where is thy little Family that will live entirely to thee, that will follow thee; make me one of that Number. Then she told

How being prickt to the Heart, when she heard Labadie preach, she had resolved to abandon the Glory and Pride of this World; and farther said that she counted herself happy to have joined with this separated Family.

After some others had likewise given an Account of their Change, W. Penn also gave a Circumstantial Relation

How he had been gradually drawn off from the Vanity and Pride of Life; what Adversities he had met with in the University at Oxford, because of his not joining with the De∣bauchery committed there; and how after having lived some Time in France, he had been convinced by the effectual Ministry of Thomas Loe, and so came to be joined with the despised Quakers.

This his Relation he concluded with a serious Admonition how they ought to go on,* 4.5 and to grow in the true Fear of God. At parting one of the Pastors askt him, If the Truth rose not first amongst a poor, illiterate, and simple Sort of People. Yes, answered W. Penn; and it is our Comfort that we owe it not to the Learning of this World. To which the Pastor returned, Then let not the Learning of this World be used to defend that which the Spirit of God hath brought forth; for Scholars now coming among you, will be apt to mix School-learning amongst your simpler and purer Lan∣guage, and thereby obscure the Brightness of your Testimony. W. Penn having answered to the Purpose,* 4.6 took his Leave, and travelled by Way of Groeninghen to Embden, where the Quakers at that Time were perse∣cuted severely with Imprisonments and Banishments: But I wave the Relation thereof, because it hath long ago been published in Print, and the Magistrates there, being afterward moved to Pity by the Persecu∣tion the Protestants suffered in France, came to better Resolution, as may be mentioned in the Sequel.

When W. Penn came to Embden, he went to speak with the Burger-master Andre at his House, and askt him, If he and the Senate had not received a Letter in Latin* 4.7 from an Englishman about two Years since, con∣cerning

their Severity towards the People called Quakers? The Burger-master said, He had. W. Penn then replied, I am that Man, and I am con∣strained in Conscience to visit thee on their behalf, &c. The Burgermaster

deported himself with more Kindness than was expected,* 4.11 and gave some faint Hope of Alteration; but it appeared sufficiently that the Senate was not as yet so disposed, for Persecution continued there yet a long while.

After W. Penn had staid some Time at Embden, he took a Turn again to Herford, where he was received very kindly by the Princess Elizabeth, and the Countess of Hornes; and more than once he had a Meeting in her Chamber; and the Princess was so reached and affected by his speaking,

that the said, I am fully convinced; but oh my Sins are great! This gave Occasion to W. Penn to speak to the Princess and the Countess apart with Respect to their particular Conditions; which made a deep Impression on their Minds, especially the Countess's. Being much press'd by the Princess to stay and sup with her, he yielded: And the Countess from a serious Sense of her Compliance with the World, told him, Il faut que je rompe, il faut que je rompe, i. e. I must break off, I must break off. And at another Time with a weighty Countenance she cry'd out, O the Cumber and Entanglements of this vain World! They hinder all Good. Once the Princess said to him, It is a hard Matter to be faithful to what one knows. I fear that I am not weighty enough in my Spirit. At another Time she told him, Among my Books I have Records that the Gospel was by the English first brought from England into Germany; and now it is come again. Thus this excellent Princess signified how highly she valued the Preaching of the Gospel to her by W. Penn, and how much she esteemed his Labour and Ministry. When he took his Leave of these eminent Persons, ha∣ving taken the Princess by the Hand, which she received with a weighty Kindness, being much broken in Spirit, he wish'd the Blessing and Peace of Jesus with and upon her: And then exhorting the Countess, she fre∣quently beseeched him, to remember her, and implore the Lord on her Be∣half.

Next taking Waggon for Wesel,* 4.12 from thence he travelled to Duisburgh, Dusseldorp, and Cologn, and then back again to Dusseldorp, to see if he could get an Opportunity at Mulheim to speak with the Countess of Falkenstein, who was reported to be a very religious Person, and therefore in his former Journey he had endeavour'd to visit her, but in vain; for the Count of Bruch, and Falkenstein her Father, kept her as it were un∣der a Confinement, because she was of a religious Temper; and there∣fore he called her a Quaker, tho' she did not at all converse with any of the Quakers. He had also used W. Penn very roughly; when being necessitated to pass by his Castle, he being Lord of that Country, ask'd him and his Friends, From whence they were, and whither they went? To which they answered, That they were Englishmen come from Holland, and going no further in those Parts than his Town of Musheim: But they not pulling off their Hats, the Count called them Quakers, and said, We have no need of Quakers here. Get you out of my Dominion, you shall not go to my Town. And he commanded some of his Soldiers to see them out of his Territory. Thus W. Penn and those with him were necessi∣tated to lie that Night in the open Air. But the next Day he wrote a Letter* 4.13 to the said Count, and therein told him, For thy saying, We want no Quakers here, I say, under Favour, you do; for a true Quaker is one that trembleth at the Word of the Lord, that worketh out his Salva∣tion with Fear and Trembling.

W. Penn now being come to Mulheim,* 4.14 could no more find Opportu∣nity to speak with the Countess, than the first Time he was in those Parts; and therefore he went to Duisburgh, Wesel, and Cleves, where having had Conferences with some Religious People, he returned by Way of Utrecht to Amsterdam, where G. F. was also come back again.

Here W. Penn and G. F. had a Conference and Dispute with Dr. Ga∣lenus Abraham,* 4.15 an eminent Baptist Teacher, and some of that Perswasion. Galenas asserted, That no Body now-a-days could be accepted as a Messen∣ger of God, unless he confirmed his Doctrine by Miracles. W. Penn wanted no Arguments to contradict this, since the Christian Religion had been once already confirmed by Miracles, and that therefore this was need∣less among Christians now. G. F. now and then spoke also something to the Matter; but he being somewhat short-breath'd, went several Times away, which some were ready to impute to a passionate Temper; but

I well know that therein they wronged him. This Dispute was indeed a troublesome Business; for the Parties on both Sides were fain to speak by an Interpreter, which generally was performed so imperfectly that at last the Conference was broke off, without coming to a Decision, al∣tho' many weighty Arguments were objected against the Position.* 4.16 Cer∣tainly it can't be denied that John the Baptist was sent of God to preach Repentance, and yet in Sacred Writ it is said positively, John did no Miracle; and yet many believed in hi••. And altho' there were some a∣mong the Prophets that wrought Miracles, yet we don't find in the holy Scriptures that Jonah, who was indeed a notable Preacher of Repen∣tance, did any Miracle, and nevertheless the Ninivites believed him, and deprecated those Judgments he denounced unless they ••••••••n••ed. Of several other true Prophets we find not the least Mention of any Mira∣cles they did;* 4.17 but on the contrary the Scriptures signify, that possibly false Prophets might arise and give Signs or Wonders; and that the doing of Miracles could not always be a Proof or sure Evidence that any one was sent of God, appears plainly from what our Saviour himself said, viz. that among those to whom he should one Day say,* 4.18 Depart from me, would be such that should say, Have we not in thy Name cast out Devils, and in thy Name done many wonderful Works? And what shall we think of the Sorcerers of Egypt? Did not they seem to do the same Wonders as Moses and Aaron did? And yet those Wonders wherewithal they deceived Pharoah and his Men, were in no wise wrought by a divine Power. Now since it appears plainly from the holy Scriptures, and Christ him∣self said,* 4.19 There shall arise false Prophets, and shall shew great Signs and Wonders, we might with good Reason suspect the Doctrine of one, who now-a-days wrought Miracles, on purpose to make what he denounced to pass for Truth. This being duly considered, it seems to be very ab∣surd, to require Miracles again for Confirmation of the same Gospel which once hath been confirmed by Miracles, and to desire that the Truth of what once hath been declared by the Apostles, and strengthned by wonderful Works, should be sealed a-new with outward Wonders. But it would indeed have been another Case, if a new Gospel was preached, and that any pretended to give forth new holy Scriptures; for then it might be said with some Reason, that it was necessary that this new Gospel should be made credible, and confirmed by visible Miracles. But where no other Gospel is preached, than what hath been once delivered to the Christians by the first Promulgators of the Christian Religion, and where this is not done amongst Heathens, but amongst Christians, or at least such as bear the Name, there it cannot in Justice be required to confirm this Doctrine once more with Miracles; the rather because, as hath been shewed already, the doing of Miracles may not always pass for an irre∣fragable Proof of One's being really pious and godly. To this may be added, that the Miracles which Christ and his Apostles wrought to give Credit to the Appearing of the Son of God in the Flesh, may be considered as Types and Figures of those spiritual Wonders which should be wrought in the Souls of People, when Christ was to be seen the second Time, and to appear by his Spirit, to the Salvation of those who wait for him; for the Eyes of the Mind being blinded, must be o∣pened and enlightened by him; and many that are dead in Sin and Tres∣passes, shall by him be raised, and made alive. This I think may suf∣fice to shew, that the Position of Dr.Galenus could not stand the Test: But whatever was objected, he continued to maintain his Opinion.

Not long after this Dispute,* 4.20 G. Fox and W. Penn returned to England, where, after having sustained a violent Tempest at Sea, they arrived safely at Harwich. And passing from thence to London, W. Penn there received the following Letter from the Princess Elizabeth, in answer to his.

Dear Friend,

Herford, Octob. 29. 1677.

YOUR tender Care of my eternal Well-being doth oblige me much,* 5.1 and I will weigh every Article of your Counsel, to follow it as much as lies in me, but God's Grace must be assistant, as you say your self, he accepts nothing that does not come from him. If I had made me bare of all worldly Goods, and left undone what he requires most, I mean to do all in and by his Son, I shall be in no better Condition than at this present. Let me feel him first governing in my Heart, then do what he requires of me; but I am not able to teach others, being not taught of God my self. Remember my Love to G. F. B. F. G. K. and dear* 5.2 Gertrude. If you write no worse than your Postscript, I can make a Shift to read it. Do not think I go from what I spoke to you the last Evening; I only stay to do it in a Way that is answerable before God and Man. I can say no more now, but recommend to your Prayers,

Your true Friend, Elizabeth.

P. S. I almost forgot to tell you, that my Sister writes me Word, she had been glad you had taken your Journey by Osenburgh to return to Amster∣dam. There is also a Drossard of Limbourg near this Place (to whom I gave an Exemplar of R. B's Apology) very desirous to speak with some of the Friends.

Yet another Letter W. Penn received from the said Princess, in An∣swer to one he writ her from the Briel at his Passage towards England, which was as followeth:

To the Princess ELIZABETH, Salvation in the Cross, Amen.

Dear and truly respected Friend,

MY Soul most earnestly desireth thy temporal and Eternal Felicity,* 6.1 which standeth in thy doing the Will of God now on Earth, as 'tis done in Heaven. O dear Princess, do it! Say the Word once in Truth and Righteousness, Not my Will, but thine be done, O God!* 6.2 Thy days are few, and then thou must go to Judgment. Then an Account of thy Talent God will require from thee. What Improvement hast thou made? Let it prove and shew its own Excellency, that it is of God, and that it leadeth all that love it to God. O that thou may'st be able to give an Account with Joy!

I could not leave this Country and not testify the Resentments I bear in my Mind of that humble and tender Entertainment thou gavest us at thy Court: The Lord Jesus reward thee: And surely he hath a Blessing in store for thee. Go on, be stedfast, overcome, and thou shalt inherit. Do not despond; one that is mighty is near thee; a present Help in the need∣ful Time of Trouble. O let the Desire of thy Soul be to his Name, and to the Remembrance of him. O wait upon the Lord, and thou shalt renew thy Strength! The Youth shall faint, and the young Men shall fail, but they that trust in the Lord shall never be confounded.

I wish thee all true and solid Felicity, with my whole Soul. The Lord God of Heaven and Earth have thee in his Keeping, that thou may'st not lose, but keep in that divine Sense, which by his eternal Word, he hath be∣gotten in thee. Receive, Dear Princess, my sincere and christian Saluta∣tion: Grace, Mercy and Peace be multiplied among you all that love the Lord Jesus.

Thy Business I shall follow with all the Diligence and Discretion I can, and by the First give thee an Account, after it shall please the Lord to bring

me safe to London. All my Brethren are well, and present thee with their dear Love, and the rest with thee that love Jesus, the Light of the World, in thy Family. Thou hast taught me to forget thou art a PRINCESS, and therefore I use this Freedom; and to that of God in thee am I mani∣fest; and I know my Integrity. Give, if thou pleasest, the Salutation of my dear Love to A. M. de Hornes, with the Inclosed. Dear Princess, do not hinder but help her. That may be required of her, which (considering thy Circumstances) may not yet be required of thee. Let her stand free, and her Freedom will make the Passage easier unto thee. Accept what I say, I intreat thee, in that pure and heavenly Love and Respect, in which I write so plainly to thee. Farewell my dear Friend, and the Lord be with thee. I am more than I can say,

Thy great Lover, and Respectful Friend, W. PENN.

I refer thee to the Inclosed for Passages. We visited Gichtel and Hooftman, and they us: They were at one or two of the Meetings at Amsterdam. Vale in aeternum.

To this Letter the Princess returned the following Answer,

Dear Friend,

This 17. Nov. 1677.

I Have received a Letter from you,* 7.1 that seemeth to have been written at your Passage into England, which I wish may be prosperous, without Date, but not without Virtue to spur me on to do and suffer the Will of our God. I can say, in Sincerity and Truth, Thy Will be done, O God, because I wish it heartily; but I cannot speak in Righteousness, until I possess that Righteousness which is acceptable unto him. My House and my Heart shall be always open to those that love him. Gichtel has been well satisfied with the Conferences between you. As for my Business, it will go as the Lord pleaseth, and I remain in him

Your affectionate Friend, ELIZABETH.

G. Fox now being come to London, received there Letters from New-Eng∣land, with an Account of the cruel Proceedings of the Magistrates against his Friends there: For Persecution being hot in Old England,* 7.2 it made those in New-England the worse; insomuch, that they did not only whip the Quakers that were there, but also some Masters of Ships that were no Quakers, only for bringing some of that Persuasion thi∣ther.* 7.3 But about that Time, the Indians made an Inroad upon the Eng∣lish, and slew threescore of their Men; and having taken one of their Captains, they flea'd off the Skin of his Head, while he was alive, and carried it away in Triumph.

Now since the People called Quakers were also much persecuted in Scotland,* 7.4 they drew up an Account of their Sufferings, and delivered it to the King in the Beginning of this Year; but whether they got any Ease thereby, I cannot tell.

In the latter Part of this Year G. F. travelled thro' many Places of England; in the mean while I'll again make some Mention of the Per∣secution there. At Plymouth about this Time those called Quakers were generally kept out of their Meeting-house; and then performing their Worship in the open Street, as a Duty they owed to God, and for the Omission of which they judged no Man could be dispensed with, they suffered exceedingly, not only in Winter by the Sharpness of the Wea∣ther,

but also in Summer; for it was more than twelve Months that they thus kept their Meetings in the open Street, being grievously abused by the Rabble and Soldiers;* 7.5 for Beating and Punching seemed not sufficient, fiery Squibs and burning Coals were thrown among them, and filthy Excre∣ments cast down upon them out of a Window: Besides, Fines were extor∣ted for their having been at the Meeting, on the Account of one Richard Samble, who was fined as Preacher, for having been on his Knees at Prayer, which Fine was laid upon four of them that were at the said Meeting.

At Franchay in Glocestershire,* 7.6 the Justice John Merideth behaved him∣self exceedingly furious in disturbing of the Quakers Meetings; for he himself did not only beat them, but more than once drew his Knife, to mark them, as he called it, had he not been restrained by his Servants, who for all That, could not prevent his taking some by the Hair of their Head, and pulling them away: Nay, the Havock and Spoil which was made was so extravagant,* 7.7 that from one Thomas Holbrow, an ancient blind Man, they took his Bed from under him, so that he and his Wife lay about a Quarter of a Year, on Straw; and when his Friends provided him with some Cloathing against Winter, Part of that was also taken from him: For such Plundering now went on with a full Career; and the basest Men were authorized to deprive others of their Goods, if there was but a Justice that favoured such.

At Baytou in Suffolk,* 7.8 Edmond Bally was by Warrant from Justice Bur∣well despoiled of what he had, both within Doors and without, his Goods having been distrained five Times; and tho' he was sain to lye on Straw, yet he was not left unmolested, for they came in the Night arm∣ed with Pistols, and broke open his Door, threatning to destroy him. It happened there also, that a poor blind Widow, on her sick Bed, was visited by some Persons; and this was made a Conventicle, and they were fined, and Warrants, issued out by the aforesaid Justice to make Distress on their Goods. In many other Places Things went no better; but I may not detain my Reader with every Particular.

This Year died in Prison Williamu Dobson,* 7.9 of Brightwell in Berkshire, having been spoiled of his Goods from Time to Time, during the Space of thirteen Years, and almost always in Prison too, till his hard Suffer∣ings now ended with his Life.

It was also in this Year that William III. Prince of Orange,* 7.10 came from Holland into England, and there entred into Matrimony with the Princess Mary, eldest Daughter of the Duke of York, which in Process of Time made Way for him to the Throne of Great Britain. He accomplish'd his Marriage there on the 4th of November, being his Birth-day; and not long after returned to Holland with his Spouse.

About the Beginning of the Year 1678* 7.11, G. F. came to London, and the Parliament sitting at that Time, he and G. Whitehead presented to them an Account of the grievous Sufferings of their Friends, by Laws made against the Papists; and they were not without Hopes of obtain∣ing some Ease, because several of the Members of that August Assembly seemed to favour them: But the Parliament was suddenly prorogu'd, whereby a Stop was put to their Endeavours.

G. F. then travelling thro' many Places, came home to Swarthmore in the latter Part of the Year; and since many of his Friends at this Time were under great Persecution, and in Prison, he writ the follow∣ing Epistle to them.

My dear Friends,

WHO are Sufferers for the Lord Jesus Sake,* 8.1 and for the Testimony of his Truth, the Lord God Almighty, with his Power up∣hold you, and support you in all your Trials and Sufferings, and give

you Patience, and Content in his Will, that ye may stand valiant for Christ and his Truth upon the Earth, over the persecuting and de∣stroying Spirit, which makes to suffer, in Christ (who bruises his Head) in whom ye have both Election and Salvation. And for God's Elect-Sake the Lord hath done much from the Foundation of the World; as may be seen throughout the Scriptures of Truth; and they that touch them, touch the Apple of God's Eye, they are so tender to him. And therefore it is good for all God's suffering Children to trust in the Lord, and to wait upon him; for they shall be as Mount Sion, that cannot be removed from Christ their Rock and Salvation, who is the Foundation of all the Elect of God, of the Prophets and the Apostles, and of God's People now, and to the End; Glory to the Lord and the Lamb over all. Remember my dear Love to all Friends; and do not think the Time long, for all Time is in the Father's Hand, his Power. And therefore keep the Word of Patience, and exercise that Gift; and the Lord strengtnen you in your Sufferings, in his ho∣ly Spirit of Faith. Amen.

Swarthmore, the 5th of the 12th Month, 1678.

G. F.

Persecution was now very hot in many Places. At Bawnasse in West∣morland it happened that those of the Society called Quakers being re∣ligiously met together, were much abused by the rude people; and be∣sides other Insolencies that were committed, a Dog being thrown among them,* 8.2 one John Thompson said to this wicked Crew, That they ought to behave themselves civil and moderate; and for saying so he was informed against as a Preacher, and on that Account fined twenty Pounds. Mary Todd, a poor ancient Widow in Yorkshire, having had a Meeting at her House, was also fined twenty Pounds by Justice Francis Driffield; and when the Informers told him that her Goods were not worth so much, he ordered them to take all that they could find: This they did, and did not leave her a Bed to lie on, nay, took away all her Clothes,

This Year the Ambassadors of the King of France, and those of the United Netherlands, with those of several other Potentates, were met at Nimeguen,* 8.3 to treat about a general Peace; and therefore Robert Bar∣clay writ an Epistle to them in Latin, to exhort them to this good Work. The Epistle, together with his Apology for the true Christian Divinity, in Latin, was delivered to each of the said Ambassadors, viz. a Book for every one of them, and one for their Principals. G. F. also writ an exhortatory Epistle to them, which being translated and print∣ed in Latin, was also sent to them. And before this Year came to an End, the Peace was concluded.

In the mean while Persecution went on in England,* 8.4 and those that were envious did not want a specious Pretence to gild their Malice; for about this Time a Plot of the Papists being discovered,* 8.5 there seem∣ed a Necessity to watch against seditious Assemblies; insomuch that those who had no Mind to persecute, were in a Manner constrained to it. Of which an Instance was seen in the Year 1679,* 8.6 at Castle Dummington in Leicestershire: For John Evat having been fined for a Meeting at his House,* 8.7 and Goods enough to answer not being found, the Constable, and three other Officers were fined each five Pounds, because they had been backward to take away the said Evat's Goods. But the Ecclesia-sticks shewed themselves the more covetous, to get what they pretended to be their Due; and one Michael Reynolds, at Farringdon in Berkshire, was this Year desp••••l'd of Cattle,* 8.8 Barley, and Beans for Tythes, to the Va∣lue of more than ninety-seven Pounds, and all this only for one Year.

Thus honest Men were oppress'd, which gave Occasion to a certain Writer of that Time, (who in Print gave many Instances of that Nature)

to say, Truly the Papists may laugh because of their Victory, How they have got a Law whereby one Protestant fights against another. This was chief∣ly levelled against Conventicles; for therby many Families were impo∣verished, because often they were robb'd of thrice as much as the fine amounted to; and the basest Means that could be thought of were used to enrich the Persecutors with the Spoil of the Innocent: For it hap∣pened that four of those called Quakers travelling on the Way,* 8.9 this was deem'd a Transgres;sion, by adding a Fifth to their Number who was not of their Society. And thus the Informers (some of whom were often Whores, or Wives of Informers) made a Meeting of it, and this passed; so great was the Power of these Prosligates; and on this Ac∣count the Goods of the said four Persons were distrained. More abo∣minable Actions of that Kind I could mention, if I did not think it might seem tedious.* 8.10 Such Despoiling was permitted now to every naughty Fellow, and this made them so insolent, that one Yohn Hill, Constable at Walsingham in Norfolk, when he was shewed the Injustice of the Warrant he had, said, Justice, or no, I'll take it for all that.

At Norwich liv'd one William Wat, who for several Years had carried on the Trade of Informing, but whatever he got by it turn'd to no Ac∣count; and often he was seized with such Fits of Weakness, that he could not stand on his Legs; but this Year, in October, the Hand of God fell so heavy upon him, that it put a Period to his Life. He had supp'd at Night, and was as well, according to his Wife's Relation, as ever;* 8.11 but on a sudden he sunk down to the Ground, and his Daughter crying aloud, he seemed to look at her, and so died without more ado: But what was look'd upon as a very strange Thing, his Corps stunk so grivously, that none were willing to carry it, and the Overseers of the Poor were necessitated to hire four Men to bear it to the Grave.

Far otherwise was the Exit of Isaac Pennington,* 8.12 an eminent Minister and Author among those called Quakers, and a Man of an acute Wit, and great Endowments, who in the Year 1658, on Whitsunday, so called, being in a Meeting at the House of John Crook in Bedshire, was so reach'd by the Preaching of G. Fox, that he, who before that Time had contradicted the Quakers with his natural Wisdom, now embraced their Doctrine as Truth, and did not stick to make publick Profession of it, for which he afterwards several Times suffered Imprisonment during the Space of many Years; but he continued stedfast to the End without fainting, and died piously in October, at his House near Goodnesstone in Kent, from whence his Corps was carried to Buckitighamshire, where he lived, and was honourably interred there.

Some Time before,* 8.13, G. F. had written some Queries to the Pope and the Papists, which being translated into Dutch, and printed, I was desi∣red by him to translate into Latin, and to send them to Rome to the Pope.* 8.14

To INNOCENT XI. Pope of Rome, S.

Great Prelate!

Thou wilt perhaps at first Sight admire that the Writing inclosed slhould be sent to Thee; but Know it was done at the Command of the Author; and not undeser∣vedly: For if thou rightly weighest and considerest the Matter, Thou must with us acknowledge, that it would be very unworthily done to keep this Little Treatise from thy View, which hath been already printed in the Dutch Language, and carries the Pope's Name in the Frontispiece. Nor wilt Thou he able to deny, that Thou an not only not injured hereby, but that we have also performed a Duty that we owed Thee, in Transsmitting these Questions which properly belong to Thee, But if thou pleasest to read them and return an Answer, Thou wilt both oblige the Author, and also remove the Suspicion of Error from your Religion, in the Sight of all Christendom, provided Thou canst give a clear Answer to the Objections, not only in Word, but in Deed also.

Amsterdam, the 23d Day of the Month called April, 1679.

I writ this at the Request of certain of my Friends called Quakers. W. Sewel

Some Questions presented to the Papists, and the Pope of Rome, as the Supreme Head of their Church, and commended to their Consideratiou by George Fox.

Friends,

HOW comes it to pass, that the Pope and Cardinals grant not to the Protestants living in Spain, Italy, and at Rome, that Liberty of Meeting together for the right per∣formming of Divine Worship, which ye your selves enjoy in England, Holland, and other Places, where the Protestants have the chief Power?

Would not the Pope and his Ministers persecute, deliver to the Inquisition and been them, if they should at any Time set up as many Meetings in Spain, Italy, and at Rome, as ye your selves enjoy in many Places in Protestant Countries?

Is the Royal Law of God thus fulfilled, which teacheth, To do to all Men whatsoever we would have done to our selves? Matt. vii. 12. Would ye have those Things done to yon by Protestants, which ye have done to them? But if not; where then are the Royal 〈◊〉〈◊〉 and Gospel among you? God forbid, that we should deny Liberty to any one that ackowledgeth God, and believeth in his Son, the Lord Jesus Christ. It seems therefore very strange to us, that the Pope and Papists do deny the same Liberty In the pre-mention'd Places, which they themselves enjoy among the Pratestants; because it not only contrary to Reason but also to Law and Gospel: For the Apostle affirmeth, That he that was born after the Flesh personed him that was born after the Spirit, Gal. iv. 29. Have not the Papists therefore openly shewn in themselves the Fleshly Birth, which is contrary to Reason, Law and Gospel?

2. Where did Chirst or his Apostles ever command Men to Bow themselves to Images, and to Worship them, and keep Holy-days? Where did they commmand Holy-days to be ap∣pointed in Remembrance of themselve, and the same to be H••••••••red? Why do ye not tell us where in the Gospels, Epistles, or in the Revelation, any such Thing was commanded those Churches, which were in the Time of the Apostles and Primitive Christians?

Where, I say, did Christ or his Apostles give Command to Whip, Hang, or Burn Men; or, to speak as gently as may be, at least to imprison any because they dissented from them, and could not adhere to their Religion?

3. Where ever did Christ or his Apostl;es in the primitive Churches command that Can∣dles should be lighted at Noon-day? Well, shew us where it is written, whether it be in the Gospels, or Epistles? Is not therefore the Roman Church degenerated from the Church of the primitive Times? Is she not fallen from Spiritual Weapons to Camal? Hath she not revolted from that Purity and Virginity, wherein she witmessed in Time past Christ to be the Head of the Churches?

4. Did the Churches of ancient Time make Choice of a Private Man, and account him for Head of the Universal Church? Where ever did the Primitive Church command Infants to be sprinkled with Water? Did not Christ say, Teach all Naitions, baptizing them, &c. Matt. xxviii. 19. Ought they not therefore to be taught before they were baptized? Are ye not degenerated from that Faith which Christ is the Author and Finisher of, and which purisieth the Heart, and g•••••••• Victory over Sin, and Evil, which separate from God, amd by which we have Access to God, and wherewith he is well-pleased? Are ye not degenerated from the Light, Truth, Grace, Power, and Spirit, wherein the Apostles were?

5. Have ye not degenerated from the Antient Church, because ye suffer not the People to read the Holy Scripture in their Mother-Tangue? For doth not the Apostle say, And When this Episila is read amongst you, cause that it he read also in the Church of the Laodiceans, Cal. iv. 16. and elsewhere, I charge you by the Lord, that this Epistle be rend unto all the Holy Brethren, i Thes v 27. Yea, did not Christ also say, O Fools, and slow of Heart, to believe all that the Prophets have spoken, Luke xxiv. 25.

How can it posibly be, that your Common People should believe those Things which Christ, the Prophets and Apostles have spoken, unless it be granted them to read or recite the same in their own Tongue, to the End they might both hear and understand them by the Spirit which gave them forth? Why then no ye take away the Use of the Holy Script∣ures from the Common People? Are ye afraid lest the Truth should appear manifest, whereby they might see and believe what is written in the Law and Prophets, and by Christ and his Apostles? Had not the Jews the Law and the Prophets in their Mother-Tongue, that their Children might read them? Ought not therefore all Christiams likewise to have the New-Testament, that makes mention of Christ and his Apostles, in their Mother-Tongue? But if not, why do ye not shew us where Christ and his Apostles have forhidden it?

6. But what do ye not sey of the Saerament of the Altar (as 'tis called?) Why have ye slain many, and burnt others alive in England, France, the Law Countries, and other Places, because they could not approve or receive it? Ye assert it as a Thing certain, that the Bread and Wine, assoon as ye have consecrated them, are made Christ, yea whole Christ, consisting of Soul, Spirit, Flesh, Blood, and Bones. Besides, ye boldly affirm that all who receive that Sa∣crament do receive whole Christ, and that after your Conservation, that very Thing becomes Im∣mortal and Divine.

Wherefore come O Pope, Cardinals and Priests, let us take a Bottle of Wine and a Loaf of Bread, and equally divide the Wine into two Basons, and cut the Bread into two Parts: Then let the Pope, Cardinals or Prists consecrate one Part, which they please; which being done, let us lay up the Consecrated the Unconsecrated together, in some close Place, and secure the same with seven Locks and Keys on your Part, and with as many on ours, both Papists and Protestants keeping Watch over it. But if it plainly appear, that the Consecrated Bread and Wine, are Immortal and Divine, and lose nothing of their Virtue and Sat••••r, nor grow ••••••ldy or sowre, as tho they had been unconsecrated, then we will come over to you: But if they lose their Property, Quailty and Savour, and both Parts of the Bread do alike grow 〈◊〉〈◊〉 then It will be reasonable for you to come over to us, and confess that your Sacra∣ment of the Altar (so called) is neither Christ not his Flesh, nor any thing Immortal or Di∣vine; for his Flesh 〈◊〉〈◊〉 no Corruption, Act ii. 27, 31.—xiii. 35, 37. and his precious Blood, which delivers from Sin and Corruption, cannot be corruptible.

Let Trial then be made hereof; but let Judgment be left to Just and Equal Arbitrators, both Papist and Protestants and that in a Place where the Prpotestants may have the same Power that ye have: For it would be unjust to make this Trial or Expertment, where ye have the whole Administration of the Commonwealth, and an equal Liberty is denied the Protestants. This Thing will make the Thurst manifest, and turn to the Honour of God: For ye have shed Blood upon this Occasion.

Wherefore suffer your Christ whom ye have made, to be tried, that it may be seen whe∣ther he be the True Christ, or Anticrist; whether he be the true God or a False One; For it would be somewhat hard that Bael's Prophets should 〈◊〉〈◊〉 you,* 10.1 for they were willing to have thire God triad, tho' they had before slain many of the People of God, because they would not worship their God; as ye also heve often done

Come ye forth therefore publickly, and make Tryal; that it may appear at length to all Christendom, whether yours he the Divine and Immortal Christ and God, or no. Or is not rather that Mortal and Corruptible Christ, which ye your selves have made, and for whose Sake ye have slain Multitudes of the People of God, because they could not be∣lieve or comply with you?

7. Further, where did Christ or his Apostles ever speak to the Saints, of Purgatory, where∣in Men should he purged from their Sins after Death? Shew us where it it written in the New-Testament. Is it not therefore a plain denying, that Christ Blood purgeth from all Sin, to tell the People a Fable of a certain Purgatory to purge them from Sins after Death? Is it not likewise a Denying of Christ's Baptism with the Holy Spirit, and of Spiritnal Cir∣cumcision, and Faith in Christ, which, purgeth in this Life, and giveth the Victory?

Did not Christ answer some that desired Fire might come down from Heaven and con¦sume those that would not receive him; Ye know not what manner of Spirit ye are of? Did not he rebuke them, saying that he came not to destroy Mens Lives, but to save them? Luke ix 54, 55, 56.

Ye therefore who have destroyed such a vast Number of Men and Women for their Dissenting from you about Rites and Ceremonies, and taken away their Lives by such kind of Instruments, Racks and Fires, as were never sent down from Heaven, but devised and invented by your selves; Are ye not worse than they, who desired Fire to he called from Heaven to destroy Mens Lives? And seeing Christ told them, that they knew not what manner of Spirit they were of, do ye know what manner of Spirit ye are of, who have devised so many Ways and Torments for the killing of Men, and havc actually made use of them.

With what Front ran ye persuade us to commit our Souls Bodies, and Lives to you, who know not of what Spirit ye are Children, neither have the Mind of Christ, who said, He came not to destroy Mens Lives, but to save them

Are ye not all, therefore, as many as take away Mem Lives for Worship devised by you, obnoxious to the Rebuke of Christ? For when did Christ or any of his Apostles ever give Command, or by their Example teach, that any one that was disobedient to them, or re∣jected their Doctrine and Rellgion, should be persecuted and imprisoned, or punished by any Carnal Weapons? Tell as where any thing of this Kind is contained, either in the four Evangelical Histories, or in the Epistles written to the Christian Churches?

Did ever Christ or his Apostles go to the Rope-makers to buy Whips and Halters, to whip and hang Men for dissenting from them, as ye have done? Did they ever go to the Blacksmiths to make Chains, Fetters, Bolts and Locks? Or to the Gunsmiths to buy Guns and Musket? or to the Sword-cutlers, to buy Swords or Halberts? Did they ever build Prisons, or get Holes and Vaults dug, to sorce Men by such Means to their Religion? Shew us an Example and Precept given by Christ or his Apostles, which commands and makes the Use of such Weapons and Instruments lawful.

But if ye cannot make Proof thereof, it is necessary for you to confess and acknowledge, that ye are fallen and degenerated from the true Christian Weapons, which the Apostles and Primitive Christians used, saying, The Weapons of our Warfare not Carnal, but mighty thro' God, that it. Spiritual, 2 Cor. x. 4.

G. Fox

To INNOCENT XI. Pope of Rome, S.

BEhold, Great Prelate, a few Questions written for the Sake of Thee and thy Adhe∣rents, a Copy whereof we sent Thee by the Post, about three Mouths ago; but being uncertain whether it was delivered into thy Hands or no, we thought good to write the Qtuestions over again, and send them to Thee, that it might not he long of us, that Thou dost not read them. For we think it convenient, that Thou shouldst earnestly concern thy self to inspect what was printed in Dutch, and inscribed to the Pope and his Adherents, which if Thou shalt please to do, and also vouchsafe thy Pains in answering them both by Fact and Writing, it will satisfy the Authors, Desire, and remove a Doubt or Semple out of many Persons Minds, Farewell,

This I have written in the Name of some of my Friends called Quaker William Sewel

Amsterdam, the 24th of the Month called July 1679.

This I did at his Desire, but never received or heard of any Answer to em.

This Year there was a great Commotion in England, about a Plot car∣ried on by the Papists against the Life of the King, who made his Bro∣ther, the Duke of York, go beyond Sea for some Time; for the Parlia∣ment

suspectng him, a Motion was made in the House of Commons to exclude him from the Succession to the Crown; but this Project was quash'd.

In the Beginning of the Year 1680,* 11.1 it happened that George White∣head and Thomas Barr coming to Norwich, and preaching there in the Meeting of their Friends. were taken Prisoners, as 'twas said, under a frivolous Pretence, as if G Whitehead might have been a Jesuit: And being brought before Justice Francis Bacon, who then was Recorder of the City,* 11.2 he after some odd Examination, demanded of them, as Prea∣chers, tne Fine of twenty Pounds a Man; which they refusing, he ask'd them, Whether they would take the Oath of Allegiance; and they answer∣ing, that they could take no Oath for Conscience-sake, he said, If they would neither pay the Fines Or take the Oath, he would commit them to Jail. They having shewed that they were no Vagrants, but Men of competent Estates, that had settled Habitations, as was well known, Bacon said, De non apparentibus,& non existeutibus, eadem est ratio, i.e. Of Things not appearing, and Things not in Being, there is we same Rea∣son; Just as if he had said, Your Estates that are at London (where G, Whitehead lived) and Ware (where T. Burr dwelt) appear not at Nor∣wich, and therefore they are not in Being. Now tho' they shewed the Absurdity of this strange Kind of Logick, yet Bacon would not hearken to it, but called them Seducers and Seditious, and told them, there was a Statute yet in Force, that was made in Queen Elizabeth's Days, to hang such Persons as they were. And they asking him, If he could prosecute them upon that Law, or execute it upon them? He answered, Yes, if the King should give Order to have it put in Execution, I would do it, and have you hang'd, if you would not abjure the Realm. From this it may appear what a violent Man this Recorder was, and that the Prisoners could not expect any good Treatment from him. So Night being come, he sent them to the jail. About a Month after, at the Quarter-Sessions, they

were called into the Court of Judicature to be tried; and being brought to the Bar, G. Whitehead said; We have been five Hecks in Prison; 'tis meet the Court should know for what; pray let our Mittimus be produced. But the Recorder, who sat as Judge in the Court, said, There's no need of your Mittimus to be read here: I'll give an Account of the Cause. And then he told the Court,

How they had gathered together a Company of about two Hundred, and that Officers went from him to dissipate them, but could not; that thereupon he sent the Sheriff, who took them away; and that they being brought before him, he proffered them, if they would pay their Fines, he would not commit them; and that they refusing, he tendered the Oath of Allegiance to them; which they not willing to take, he sent them to Jail.

And tho' G. White∣head with good Reason said, That they being Englishmen, had a Right to travel in any Part of the Nation: And T. Burr added, That he being a Person that was concerned in trading in Corn, by the Law of England he might travel from Place to Place about his Concerns; yet this so displeased the Recorder, that he said, Had not you better have been turning your Malt at home, than to come here to preach? The Scripture says, God ad∣ded to the Church such as should be saved, but ye draw from the Church: And, said he farther, the Church of England will never be at quiet, till some of you be hang'd. G. Whitehead then shewing how unreasonably the Recorder behaved himself, and that a Judge ought not thus to inveigh against the Prisoners, and threaten them, alledged to that End a nota∣ble Instance, how in the Case of Humphry Stafford, an Arch-Traitor, the Chief Justice Hussey had been unwilling (in Compliance with the King's Desire) to declare his Opinion concerning him before he was judicially proceeded against. The Recorder then asked, What King's Reign was that in? In King Henry VII's. replied G. Whitehead. I perceive you are read, returned the Recorder. And so he was indeed; and he defended his Cause so well in the Court, that the Magistrates seemed at a Loss; for he shewed so evidently that he was unjustly committed to Prison, that the Mayor (to whom, and to the Justices he had appealed) said, You have appealed to me; truly we are Tradesmen, and no Lawyers: We leave Matters of Law to the Recorder; he knows the Law, and we must acquiesce in his Judgement. If I should repeat here all that was spoken pro and contra, so as I find it extant, I should be fain to be almost as large as I have been in the Relation of the Tri∣als of John Crook and William Penn: And therefore I'll only say brief∣ly, that after much Reasoning, the Recorder tendered the Oath of Allegiance again to them, that so by their Refusal he might get Occa∣sion to premunire them. But this Recorder, before the whole Process came to an End, being turned out by the Magistrates, it did not come to that Pitch; tho' it was a good while yet before the aforesaid G. Whitehead and T. Burr were released, after they had shewn the Illega∣lity of their Commitment; first, by more than one Warrant from the Recorder, and afterward, to colour the Error the better, by an Or∣der from the Quarter-Sessions.

This Year those called Quakers at London,* 11.3 published a brief Relation of the Sufferings of their Friends since the King's Restoration, and pre∣sented it to the King and Parliament, shewing therein, how many had been fined by the Bishop's Courts, robbed of all they had, put into Prisons, and there died; the Number of which was computed to be two hundred forty-three Persons, many whereof had been so grievously beaten and wounded because of their frequenting religious Assemblies, that they died of their Hurts and Wounds.* 11.4 There came forth also a printed Account of the unjust Proceedings of the Informers, and how at their Instance, without a Juridical Process, the Accused were berea∣ved

ved of their Goods, the Unlawfulness of which was plainly shewn from the Books of eminent Lawyers.

G. Fox now travelled thro' many Places,* 11.5 and came to London about the Time of the Annual Meeting; and travelling afterwards again into the Country, he returned into the said City, and staid there the most Part of the Winter.

The Parliament was then very busy with enquiring into the Plot, car∣ried on by the Papists; and the House of Commons especially was ve∣ry active in the Case,* 11.6 so that a Bill to exclude the Duke of York from the Succession to the Crown, passed after the third Reading: But this was opposed in the House of Lords; for by a Majority, among which were the Bishops, who would not consent to the Exclusion, the Bill was rejected. Now since some ill-natured Episcopalians were very forward to place the Quakers amongst the Plotters, G. Fox gave forth the following Declaration.

IT is our Principle and Testimony,* 12.1 to deny and renounce all Plots and Plotters against the King, or any of his Subjects; for we have the Spirit of Christ, by which we have the Mind of Christ, who came to save Men's Lives, and not to destroy them: And we would have the King and all his Subjects to be safe. Wherefore we do de∣clare, that we will endeavour, to our Power, to save and defend him and them, by discovering all Plots and Plotters (which shall come to our Knowledge) that would destroy the King or his Subjects: This we do sincerely offer unto you. But as to Swearing and Fighting, which in Tenderness of Conscience we cannot do, ye know, that we have suffered these many Years for our Consciencious Refusal thereof. And now that the Lord hath brought you together, we desire you to relieve us, and free us from those Sufferings; and that ye will not put upon us to do those Things, which we have suffered so much and so long already for not doing; for if you do, ye will make our Suf∣ferings and Bonds stronger, instead of relieving; us.

G. Fox.

Not long after he also writ a Paper to all Rulers and Magistrates England,* 12.2 Scotland, and Ireland, to dissuade them from Persecution for Religion. His Labour seemed not altogether ineffectual with the Par∣liament, for about the Beginning of the Year 1681,* 12.3 the House of Com∣mons resolved,

That it is the Opinion of the House,* 12.4 that Persecution of Protestant Dissenters upon the Penal Laws, is at this Time grievous to the Subjects, a Weakning of the Protestant Interest, an Encouragement to Popery, and dangerous to the Peace of the Kingdom.

But tho' the House of Commons came to this Resolution, yet it did not stop Persecution; for as long as the Laws (by Virtue whereof they persecuted) were not repealed, which could not be done without the Concurrence of the House of Lords and the King, those that were ma∣licious continued in their old Way, which lasted yet three or four Years.

G. Fox now also came into some Trouble;* 12.5 since he and his Wife were sued for Tithes, tho' she had lived three and forty Years at Swarthmore, and in all that Time no Tithe had been paid nor demanded. Of this G. F. had Certificates; but since they would not accept them without an Oath, it made his Case the more difficult. He proposed the Mat∣ter to four Judges at London, and found one more moderate than the other, which put a Stop to what her Enemies designed. And the Judges wondred when they heard that he had made Promise in Writing, not to meddle with his Wife's Estate.

This Year the King dissolved the Parliament, and called a new One to sit at Oxford, and so it did; but for all That he could not make it comply with his Demands,* 12.6 and so he dissolved this also. Some Time after he desired the Prince of Orange to come over, who thereupon came from Holland into England, and after a short Stay returned to the Hague.

It was also in this Year that the King gave a Country or great Tract of Land in America to William Penn, with a Patent under the great Seal, to him and his Heirs in perpet••um, since the King owed him still a con∣siderable Sum for the Services of his Father the Admiral Sir William Penn.* 12.7 This Tract of Land on the River Delaware, from the fortieth Degree to the three and fortieth, with all the Isles belonging to it, the King gave to W. Penn, with full Power to erect a new Colony there, to sell Lands, to create Magistrates, to make Laws not contrary to the Laws of England, and Power to pardon Crimes; And in the Patent the King declared that this Tract of Land henceforth should bear the Name of Pennsylvania. This Favour of the King W. Penn chiefly owed (I think) to James, then Duke of York, who being Chief Admiral of England, Sir William Penn, the Father, on his dying Bed desired him to protect his Son against his Enemies, who, because of his Religion, were like to fall hard upon him. This the Duke promised, and stood also to his Promise; and therefore it was not without Reason that W. Penn afterwards, when the said Duke had ascended the Throne, shew∣ed himself ready to be serviceable to him in all that he thought might be beneficial to the Kingdom. W. Penn now went with much Compa∣ny to America, and having seen the Land given him, he founded there the chief City Philadelphia, and some other Towns. And that he might the more peaceably enjoy the Country, he purchased from the Indians so much Land, that he became the Proprietor of a Country twice as big as all the United Provinces, as he himself once told me: And this Colony encreased so suddenly, that after a few Years, at Philadelphia there were built six hundred Brick Houses. W. Penn's Father was de∣ceased long before,* 12.8 and on his dying Bed he declared that he had a gra∣cious God, and he gave Marks of a true Christian Disposition of Mind: He also gave his Son several wholesome Admonitions how to behave himself in this World. He complained much of the Wickedness of the Times, and was heard at sundry Times to say, Wo to thee, O England! God will judge thee, O England! Great Plagues are at thy Door, O England! He also said, God hath forsaken us. We are infatuated; we will shut our Eyes. We will not see our true Interest and Happiness: We shall be destroyed. When he was near to Death, and took his Leave of his Relations, he said to W. Penn, Son William, if you and your Friends keep to your plain Way of Preaching, and keep to your plain Way of Living, you will make an End of the Priests to the End of the World. Bury me by my Mother, live all in Love, shun all Manner of Evil; and I pray God to bless you all; and he will bless you. Thus died the valiant Admiral Penn, Father of William Penn, Proprietor of Pennsylvania: And now I return to other Matters.

I left G. Fox at London, and since he continued there and thereabout a good while, I'll take a Turn to Bristol, where in the Year 1682,* 12.9 a dismal Scene of Persecution was opened: For the Meetings of those called Quakers were disturbed, not only by grievously abusing, and im∣prisoning them; but they were also vex'd by breaking into their Hou∣ses, and committing all manner of Violence, as among the rest in the House of Richard Marsh,* 12.10 an eminent Merchant in that City: For, to get of him the Fine that was pretended, first a Cask of Wine worth twenty Pounds, was taken and sold for four Pounds; as often it happen'd, that

the Goods thus taken, were sold for less than the half, because honest People being unwilling to buy such Goods, they were sold to any one that would but bid some Money, how little soever: For what was wanting of the Fine was taken a-new from the fined Person, and so they did here also; for they broke open his Compting-house, sought for Mo∣ney, and took away his Leidger, Journal, Cash-book, and other Books and Accounts, besides many Houshold-Goods; and several Chambers were rifled, tho' the Wife of the said Marsh lay in Child-bed at that Time.* 12.11 The chief Actors of these Insolencies were the Sheriff John Knight, and John Helliar an Attorney, who with his Companions Lugg, Tilley, Casse, Patrick, Hoar and Watkins, served for Informers. Knight and Helliar came frequently with a Multitude of Boys and rude Rabble, to disturb the Meetings of the Quakers; and then they carried them to the Prisons, which grew so full, that about fifty Persons were crouded into one Room, which was so nasty, that one of the Aldermen, viz. Sir Robert Cann said, If he had a Dog which he loved, he would not put him there. And tho' Sir Thomas Earl, Mayor of the City, and some Justices and Aldermen, at the Request of others, shewed themselves inclined to allow the Prisoners a better Place, yet the Power of the a∣foresaid Sheriff John Knight was such, that he hindred it.

The Meetings of other Protestant Dissenters were disturbed now al∣so, but they fainted and gave way;* 12.12 whereas the Quakers stood firm, how much soever vexed; which often was done in a very outragious Manner: For their Meetings were not only disturbed often with the Noise of Drums and Fiddles, but Liberty was given to the vilest Fellows to commit all kind of Insolency, without shewing any Regard to those of the Female Sex, whose Hoods and Scarffs were torn; and Helliar, to give the Boys a Sign to attack the Women,* 12.13 was us'd to say to these, Have a Care of your Hoods and Scarffs; for then the Boys fell upon them; and both aged Women and ancient Men were carried to Prison, and forced to go faster than they well could, by pushing them, and pinch∣ing their Arms black and blue; and when once a Girl spoke a Word a∣gainst this Cruelty, she was pull'd by the Hair, and haled to Prison; nay little Boys were beaten on the Head till they grew giddy, and then they were carried to Bridewell, where Helliar charged the Keeper to get a new Cat of nine Tails, endeavouring to terrify the Children, by making them believe they should be whipt, unless they would promise to come no more to Meetings: But this succeeded not; for his extrava∣gant Malice did not subdue the Constancy of these Children.

With such Diabolical Rage they persecuted this People at Bristol, and not a Stone was left unturn'd to afflict them. Once they were nailed up in their Meeting-house, and thus kept about six hours; which could not but be very hard to Nature, since there were also Women of no mean Families, and among these the Widow of the Upper-Sheriff Lane.* 12.14 So many also were taken Prisoners, that at length there was no more Room in the Jails. By these Proceedings many Families were ruined: For their Goods were taken from them, not only on the Ac∣count of Meeting, but when any were believed to be of good Estates, the Oath of Allegiance was tendered to them. At Court it seems they were the more offended against the Quakers, because in the Election of Members of Parliament, some had voted for such as they believed to be moderate, and no Favourers of Popery; and therefore it was said un∣derhand,* 12.15 That if Mr. Penn and Mr. Whitehead would undertake for the Quakers not to vote at Elections of Parliament-men, there should be no further Persecution of them. In the mean while the Behaviour of the Persecutors in the Meetings was brutish in the highest Degree; inso∣much that a certain Woman, seeing that the Attorney Helliar listed up

her Child by the Hair of his Head, and asking him, Why he so abused her Child, was therefore ill treated herself by him. And by Order of the said Helliar a Lass was committed to Bridewel, because she gave an impudent Boy, that would have turned up her Coats, a Box on the Ear; for which defending of her Modesty, this brutish Helliar called her a Rioter and seditious Person: For he was, as hath been said already, a Leader of insolent and saucy Boys, which he from Time to Time took along with him to disturb the Meetings of the Quakers.* 12.16 And Sheriff Knight did often with his Cane very violently beat those that were met together, and once grievously abused an ancient Man called Britton; and some Women were pinched violently in their Arms. Susannah York, an aged Woman, was thrown down to the Ground; Mary Hooper was very roughly handled by Helliar, had her Scarf torn off her Back, and was so thrust and flung about, that she was much out of Order long af∣ter; and Mary Page, being big with Child, was so violently haled out of the Meeting, that her Life was endangered by it. With Helliar it became customary to call Men Rogues, and the Women Whores, Jades, Carrions, and damn'd Bitches: He also bid the Boys to tear their Scarfs, and take up Dirt, and throw it upon them. Of this his Beastly Rage there were many Witnesses; for these abominable Dealings displeased many People of other Persuasions: But it seems these enraged Fellows had Encouragement at Court, whereon they durst rely: For the Sheriff John Knight was knighted,* 12.17 and thereby grew more insolent. Once it happened that Helliar having disturbed a Meeting, drove the Women along the Streets as if they had been Cattle; and being asked, Whether he made Beasts of them? He answered, Ye are worse than Beasts, for Beasts will be driven, but you will not.

This disturbing or Meetings continued till almost all the Men belong∣ing thereto were clapt up in Prison; and some of them sending a Peti∣tion to the Mayor and Justices of the City, that they might be plea∣sed to let them have larger Rooms, since not only their Health, but their Lives also were endangered, the said Magistrates shewed them∣selves inclined to allow the Prisoners some Ease or Enlargement: But the Power of Sheriff Knight was such, that whatever they said or did, all proved in vain. The Mayor also signified to the Sheriff,

That he would have all Convictions made above-board, and not in Ale∣houses and Taverns; and that he would have the distrained Goods brought into a publick Warehouse, and not in a By-lane.

* 12.18 But tho' the Mayor ex officio might have commanded the Sheriff, yet this Of∣ficer was so countenanced, that he did not care for whatever the Mayor said; nay, so exorbitant was he, that his Adherents began to threaten the Mayor he should not be a Parliament-man; insomuch that he was forced to comply in some Degree. In the mean while the Havock and Spoil was so enormous, that generally twice as much was taken as the Fine amounted to.* 12.19 The Prisoners, some of which lay on the Floor, others in Hamocks, and some in a cold and open Room, expo∣sed to the Wind, and Injury of the Weather, suffered great Inconve∣niences, and the Jailor Isaac Dennis imagining that nothing could be too bad for them, would not shew them any Favour, but at a very unrea∣sonable Rate; and his Wife shewed her self no less unreasonable than he, so that one Extortion was at the Heels of another. Four Physicians of Bristol,* 12.20 viz. John Griffith, William Turgis, J. Chauncy, and T. Bourn, seeing how straitly the Prisoners were penn'd up and throng'd together, gave a Certificate under their Hands, in which they declared,

That they resenting their Condition with Compassion, and considering what dangerous Consequence such close Confinement might be of, were moved to certifie, that the Prisoners being destitute of Room

for Rest, it had a ready Tendency to breed infectious Distempers, to the endangering of their Lives, &c.,

But all this did not avail them, it being not counted worth the while to be concerned for them. Nay, so desperately wicked was the Jailor, that when the Prisoners com∣plained for want of Room, he said to his Man, If he could but shut the Door, it would be well enough. But in due Time we shall see what An∣guish and Horror befel him.

After most of the People called Quakers at Bristol were in Prison,* 12.21 the Women who continued to keep up their Religious Meetings, were also seized, and confined to that Degree, that at length few or none but Children, that staid with the Servants in the Houses of their Pa∣rents, were left free. The Number of the Prisoners for the Sake of their Religion amounted now to one Hundred and fifteen, and some of them were confin'd in Bridewel,* 12.22 among which were also Barbara Blaug∣done, several Times mentioned before, and Katherine Evans, who had learned at Malta what it was to suffer a tedious and hard Imprisonment. It is very remarkable that Children under sixteen Years of Age now performed what their Parents were hindred from: For these Children kept up their Religious Meetings as much as was in their Power.* 12.23 But tho' they were not within the Reach of the Law, yet once nine∣teen of these Youths were taken and carried to the House of Correction, where they were kept for some Time. And tho' they were threatned with Whipping if ever they returned to the Meeting, yet they con∣tinued valiant without fainting, altho' they suffered exceedingly from the wicked Rabble. But so great was their Zeal, that they despising all Reproach and Insolence, remained stedfast; and thus they shewed in spight of their Enemies, that God would not suffer that the Qua∣kers Meeting should be altogether suppress'd, as it was intended. This Persecution continued till the next Year, as it did in several other Places also; for there wanted no Informers, who continually lay in wait for Prey even to such a Degree,* 12.24 that I find that some of those called Quakers, being come from other Places to a Market, and being gone into an Inn to refresh themselves, a snatching Informer did not stick to declare upon his Oath, that the Quakers had kept a Meeting there.

But before I leave Bristol,* 12.25 I must give some Account of a ridiculous Act, performed on one Erasmus Dole, who bore the Name of a Quaker. He having said that he scrupled not to declare the Contents of the Oath of Allegiance, it was contrived, that he should speak after the Clerk, and skip over such Words he disliked, and pronounce another in its Room, as I declare instead of I swear. This went on, and whilst he was thus speaking, the Jailor held his Hand to the Book, and when Erasmus had said all, put it to his Mouth, to make this pass for kissing it. With this the Court seemed satisfied; and the Bishop of Bristol seeing these Apish Tricks, told the Court, That altered it not from being an Oath, at which they gloried, as having obtained a Conquest. But this was but a pitiful one; for Erasmus being a Man of an irregular Life, the Quakers had but little Cause to regret the Loss of such a Member, who grew so dissolute, that in Process of Time they found themselves necessitated to deny him, because of his offensive Conversation.

In Glocestershire the People called Quakers were also under great Sufferings by Imprisonment for keeping of their Meetings;* 12.26 and the Wife of one John Boy, being at a peaceable Meeting at Little Badman∣ton, was thro' Instigation of the Priest of the Parish, in a violent Man∣ner dragg'd out of the Meeting by the Lord Herbert's Footmen; thro' which Abuses the Woman fell sick and miscarried, to the endangering of her Life; and her Husband, who was also taken Prisoner at the same Place, was not suffered at his Request to see his Wife.

In Leicestershire it went no better. One Elizabeth Hill being in a Meet∣ing at Broughton,* 12.27 was by the rude Boys dragg'd out, and so abused, that she was seemingly quite spent, and near dead; and lying in the Dirt, one of the Boys, to try whether she was still alive, put his Finger into her Mouth, and perceiving her to breathe, said, Let us at her a∣gain. The Devil is yet in her, and we will squeeze him out. These cruel Abuses made a neighbourly Woman cry out, What will you kill the Wo∣man? To which the Boys said, What care we? Mr. Cotton bid us do so. Did he indeed? ask'd the Woman. Ay indeed, replied the Boys. Then, said she, he may be ashamed of it. Thus these Boys openly said, that it was the Parson (viz. William Cotton, who was Priest of the Parish) en∣couraged them to this excessive Wickedness, and his Man said in plain Terms, His Master was one of the best Men in England; for if every one would serve them so, this Heresy would be rooted out. And this Man whose Name was Thomas Ambrose, did not stick to say, That nothing would drive the Quakers away, but either Fire or Water; and if the House was his (meaning the House where they met together) he would burn it on their Heads. More Instances of such exorbitant Wickedness happen'd at sundry Places I could mention, if I did not study Brevity.

G. Fox being this Year at London about the Time of choosing new Sheriffs for the City, he writ a few Lines to those who standing Can∣didates for that Office, desired his Friends to give their Voices for them. And he said in the Conclusion,* 12.28 Shall we be free to serve and worship God, and keep his Commands, if we give our Voices for you? For we are unwil∣ling to give our Voices for such as will imprison and persecute us, and spoil our Goods. The Constables now at London were sent sometimes with Warrants to disturb the Quakers Meetings; but it was easily seen that they would rather have been freed from such a Commission: For co∣ming there, they would bid G. F. or others that preached, to give over speaking; but they and the Soldiers who sometimes came along with them, generally behaved themselves moderate, sufficiently shewing that they were not for Persecution, and that what they did was for the sake of their Office. Sometimes indeed they hindered the Friends going into their Meetings; but these then being thus kept out, the Number notwithstanding increased.* 12.29 Once it happen'd that G. Fox was stopp'd by the Constables from going into Devonshire-house Meeting; and after having stood a while in the Yard, till he was weary, one gave him a Stool to sit on; after a while he stood up and preach'd, and in his Declaration said, Ye need not come against us with Swords and Staves, for we are a peaceable People, and have nothing in our Hearts but Good∣will to the King and Magistrates, and to all People upon the Earth. And we do not meet under Pretence of Religion to plot against the Government, or to raise Insurrections, but to worship God in Spirit and in Truth. When he had spoken what was upon him at that Time, he sat down, and after a while concluded the Meeting with Prayer, at which the Consta∣bles and Soldiers, as well as others, put off their Hats; and when the Meeting was finished, a Constable putting off his Hat, seriously said, The Lord bless you; and all were suffered to pass away unmolested.

Thus this Year came to an End: All other Protestant Dissenters were now suppress'd: For they were restrained from exercising any publick Worship;* 12.30 and some there were who in their Nocturnal Meet∣ings would pray God, That it might please him to keep the Quakers sted∣fast, that so they might be as a Wall about them, in order that other Dis∣senters might not be rooted out. And yet these, to render the Quakers odious, formerly had been very active in setting them forth in very ill Colours. But the said People continued now so valiant, and with∣out sainting, that some of their Persecutors have been heard to say,

That the Quakers could not be overcome,* 12.31 and that the Devil himself could not extirpate them.

In the Year 1683 Persecution continued in many Places;* 12.32 and by Computation it appeared, that above 700 of those called Quakers yet suffered Imprisonment in England. I could mention several Instances of Persecution in Leicestershire, Northamptonshire, and elsewhere; but to avoid being prolix, I'll only take a Turn again to Bristol, where Perse∣cution continued still: For if sometimes any of the People called Qua∣kers came to a Meeting, they presently were committed to Prison; a∣mong these was one Richard Lindy, a Blind-man, of about fourscore and ten Years of Age, who was carried to Jail, and forced to sit up three Nights in a Chair, tho' others offered to pay for his Lodging, if some convenient Place to lie down on had been allowed him. Some of the Prisoners being Tradesmen, would willingly have work'd in Prison, to earn something for their Sustenance; but the Jailor Isaac Dennis would not permit them that Liberty. Other Prisoners fell sick of the Spotted Fever, and some died of it; yet all this did not soften the said hard∣hearted Jailor. But at length a heavy Stroke from Heaven fell upon him. About the Middle of the Month October he fell sick, and was seized with a terrible Anguish of Mind. Then he wish'd he had never seen the Inside of the Jail; and he desired some of the Quakers, to pray for him, and to forgive him for what he had done. To which they answer∣ed, That they forgave him; but he should ask Forgiveness of God. But still his Anguish increased; and when the Physicians order'd him to be let Blood, he said, No Physick would do him Good, his Distemper being ano∣ther Thing; and that no Man could do him Good, his Day being over; and there was no Hope of Mercy from God for him. Some of those called Quakers seeing him in this woful Condition, signified, that they desired if it was the Will of the Lord, he might find a Place of Repentance. And it was told him, They hoped his Day was not over, because he had such a full Sense of his Condition: To which he answered, I thank you for your good Hope; but I have no Faith to believe. And he further said, Faith is the Gift of God. Whatever was spoken to him, he continued in saying, That his Day was over, and there was no Mercy for him. Such a gnaw∣ing Worm is the Guilt of Conscience; and in this desperate State he continued above a Month, and died the last of November, without any visible Signs of Forgiveness; but the Judgment thereof we must com∣mit to God.

Altho' the People called Quakers were oppress'd by Sufferings all o∣ver the Country,* 12.33 yet generally they continued valiant; and as G. Fox did not omit from Time to Time to encourage them by Letters to Faithful∣ness and Stedfastness, so several others of their Teachers did not neg∣lect to exhort them to Perseverance both by Word and Writing, and what was indeed remarkable, those who travelled to and fro in the Country, and publickly preached in the Meetings of their Friends, ge∣nerally went free; and the Informers were often disappointed of catching a Preacher. I find it left upon Record by Charles Marshal, who was none of the least, that tho' in the Time when Persecution was most hot, he travelled thro' the Nation, yet none laid Hands on him, or fined him for his Preaching; which was the more remarkable, because he being a very zealous Man, was used to lift up his Voice in a very powerful Manner.

William Dewsbury, who was now grown ancient in his Imprisonment at Warwick, had writ an Epistle of Consolation to his suffering Friends, ••hich was thought fit to be reprinted, and is as follows:

Dear Brethren and Sisters,

HEar the Word of the Lord,* 13.1 Thus saith the Lord, Tho' you now drink the Cup of Adversity, and cat the Bread of Affliction, and are trampled upon, as tho' you were not worthy to live upon the Earth, yet not∣withstanding all the Fury of Men, you are resolved in the Strength of my Spirit for ever to be deprived of the sweet Enjoyments of Wife, Husband, tender Children, Parents, and outward Possessions, Liberty and Life, before you deny the Testimony of my Name before the Sons of Men. Oh! you dear and tender Children, who love not your Lives unto Death this Day, that you may finish a good Testimony for the Glory of my Name, saith the Lord God; list up your Heads in the Light of my Covenant, and believe in my Name, for I am near unto you, saith the mighty God of Safe∣ty; and let not any Weight or Burthen lie upon you; for I will be more than Husband to Wife, and more than Wife to Husband, or Parents to Children, or Children to Parents; yea, I will be a Husband to the Wi∣dow, and a Father to the Children who are deprived of their tender Pa∣rents for my Name-sake: I will enlarge your Borders in the Life of my Righteousness; you that suffer in true Innocency, will I refresh with the Depth of my Mercies; yea I will guard you with the Angel of my Pre∣sence, and all that devise Mischief against you shall be confounded before the Glory of my Power, with which I will keep and preserve you in the Word of my Patience, and Safety, in my Presence, saith the Lord God.

Therefore, you dear Children, who drink the deepest in Sufferings, think it not hard, for it is my Purpose unto you all that have not any Eye to Self, but alone seek my Glory in all you do; I will make you more and more Ho∣nourable in the Glory of my Life, and double my Blessings upon you and yours; for I have beheld your Integrity, and my Bowels are mightily moved with Com••assion towards you; therefore am I risen for your Sakes this Day, to declare unto you, my suffering People, That not an Hair of your Head shall perish, neither shall you be detained in Prisons and desolate Holes any longer than I have determined shall be for your eternal Good, and the Glory of my Name for ever; Therefore in my Life stand faithful, in Resistance of every evil Thought, or whatever would cause you to mur∣mur, or desire any thing but what you know will advance the Glory of my Name, and the Exaltation of my Truth, over all that riseth up against it, in your being truly subject to the Measure of my Light and Life, that will not let any seek a Pre-eminence or Esteem amongst Men; neither let Self-striving nor Self-serving have Power in any; but in true Humility, Love and Meekness watch one over another; and let the Strong take the Weak by the Hand, that you may all gently in Love, Meekness, and holy Fear dread my Name, and serve one another, that your Love may be ma∣nifest unto me, saith the Lord your God, and one unto another in the naked Simplicity of your Spirits; then will I make my Dwelling amongst you, and with you; and my dreadful and glorious Presence you shall all feel mightily in you and amongst you, moving in the Exercise of my Spirit, to the Renown of my Name, and the Comfort of one another; and I will crown yon with heavenly Blessings, and the Glory of my powerful Life; and you shall praise my Name for ever that I made you my Jewels, and counted you worthy to suffer for the Testimony of my Name. I will go be∣fore you thro' all the Waters and Floods of Affilictions; and, I will appear with you before all the Counsels of the Sons of Men; and my saving Power shall compass you about in your hot and sharp Afflictions, all you who have your Confidence alone in me, the LORD your GOD. Therefore trust in my Name, ye my dear Children, and cast all your Care upon me; and if any of you joyfully suffer the Spoiling of your Goods, I will supply with what is needful for you and yours; and if any of you seal your Testimony in the Word of my Patience with your Blood, I will take Care of your tender

Wives and Children, or Parents, so whom your Souls have been poured forth in Prayers unto me for their Good.

Therefore hear my ••ord which is sounded unto you from the Throne of my Grace and eternal Glory: Rejoice not too much in Spirits being made subject, but throw down your Crowns before me, that there be not a self-seeking self-serving Spirit in the Family of my People, but all feel the Birth-immortal raised up in the Resurrection of my Life in you all, which truly makes Self of no Reputation, so that all Loftiness be laid low, and all Haughtiness ••owed down in every one, that I the Lord God in you all may be loved, obeyed, and exalted; who is taking, and will take to me my great Power, to exalt the M••••k upon the Earth, and reign over all the Pride of the Children of Men, (that is exalted above my Witness in their Conscience) that so my Sons may be brought from far, and my Daughters from the Ends of the Earth, in the Sight of all People, whom I will make to confess, in Subjection to my Power, That you are the beloved People of the most high God, and of the righteous Seed which the ••ord hath blessed; and not any Weapon formed against you shall prosper, 〈◊〉〈◊〉 come to nought, which will be hastned for your Comforts, and certainly performed according to what is here declared, to your eternal Joy; and you shall assuredly know the Mouth of the Lord hath spoken it.

The Word of the Lord before expressed, came to me in the Prison∣house in Warwick, the 13th Day of the first Month, 1664, which constrained me to send it to be read amongst you, dear, faithful, and suffering People of the Almighty God, in whom I remain your Brother and Companion in Tribulation and Kingdom of Patience in the Lord Jesus Christ.

W. D.

Whilst Persecution was on foot in England, there was some Division among those called Quakers,* 13.2 which had its Rise some Years before. Those who first appeared to head it, were John Wilkinson and John Story, Preachers among them, who shewed themselves discontented a∣gainst G. F. chiefly about the Management of Church-affairs, because Things went not always so as they would have it: And since G. F. had been the first Institutor of good Order amongst his Friends, he was the chief Object of the Envy of the Male-con••e••ted. And because in the Beginning there were no such Meetings, or Discipline, and yet they had lived in mutual Peace and Unity, it was asserted,

That such Meetings were needless, and that every one ought to be guided by the Spirit of God in his own Mind, and not to be governed by Rules of Man.

By which it appeared that they were against the establish∣ing any Order of Government in the Church. But they were greatly bent against 〈◊〉〈◊〉. Women's Meetings, who as Deaconesses met together at set Times, to provide for poor Families, and sick People that were in want. It is true, it was objected that in those Meetings sometimes was debated what was not so convenient in every respect, because young Women were admitted there also, to see and learn how Matters were treated by the g••ave and ancient Women: And what if some had been a little too forward to meddle with Affairs properly belonging to the Men? the creepi••g in of a wrong Use can by no Means justify the abrogating what is really ••••eful; and that honest and ancient Women took Care for the poor and indigent Members of the Church was indeed laudable. But as in great Communities generally are sound some Men who love to govern, without being fit for it; so some of these soon adhered to Wil∣kinson and Story, besides several others, who in Time of Persecution, ra∣ther would have met privately, than come into publick Meetings, and

so be expose'd to the Fury of their Enemies; and such also as rather would pay Tythes to the Priests, &c. than suffer Spoil or Imprison∣ment for the Refusal thereof.

Hence rose a Schism or Rent first in the North of England,* 13.3 and some who went under the Denomination of Separatists, began to keep Meet∣ings by themselves, and so to leave their former Friends, tho' they pre∣tended to agree with them in Matter of Doctrine. To these Separatists afterwards resorted such as were not strict Livers, and therefore were un∣willing to submit to Church-discipline: For this was now become the common Saying of these People, That every one having received a Mea∣sure of the Spirit of God, ought to regard that Leader, without minding any Rules prescribed by others.

In Process of Time William Rogers and Thomas Crisp appeared in pub∣lick Print against their quondam Brethren,* 13.4 and upbraided them with every imprudent Behaviour, or inconsiderate Act; besides that, on meer Hear-say they published a multitude of Untruths, and decry'd even lawful Things; an Instance of which appeared when Rogers scornfully reviled them in paultry Verses, That some Sustenance had been given from the publick Cash to indigent Preachers, who, to shun the Neglect of their publick Ministry, could not duly mind their private Affairs; tho' this Supply never exceeded necessary Provision. To this it was an∣swered, That if it pleased God to call to his Ministry Persons of mean Estate, the Church was not warranted to hinder it, and let such suffer Want; since he, as Sovereign of the Universe, could not be limited in the Distribution of his Gifts. Rogers would continually appeal to the primitive Times, and to give some Colour to what they asserted, he and his Adherents published a Paper, with Edward Burroughs's Name to it,* 13.5 who had been dead above twenty Years; but G. Whitehead and others gave good Proofs, that that Apostate John Perrot had been the Author of that so much applauded Paper. At length this Rent appeared also in London, where likewise Male-contents were not wanting, who not being strictly consciencious, would rather live without any Restraint; and even some that were honest, were by fair Words persuaded to Separation; for among the Separatists one Charles Harris preached, who was pretty fluent in Speech, and not unelegant in his Expressions, as I have seen and heard my self. But how specious soever the Pretence of these Separatists was, and whatever Endeavours were made, yet they were not able to continue and subsist firmly;* 13.6 but at length they decay'd, and vanished as Snow in the Fields; for the best among them came in Time to see that they had been deceived; and the less honest grew worse; for among themselves they were not free from Division: And tho' George Keith (whose Apos∣tacy will be mentioned in the Sequel) endeavoured to skulk among them, yet he got no Adherents there. I have often wondered how Wilkinson, Harris, and Keith (all which I have known) could apostatize to such a Degree as they did: But yet this is not so exceeding strange as some may think it to be; for we find on Record, that even in the primitive apostolical Church was an Alexander the Copper-smith, and an Hyme∣nous and Philetus, who made Shipwreck of the Faith, and caused a Rent, insomuch that it is said, Their Words would eat as did a Canker.* 13.7

At London the Meetings this Year were often disturbed; but the Ma∣gistrates themselves seemed not to approve it, for they clearly saw there was nothing to be scared from the Quakers, and yet they were loth to give Offence to the Court-party which then prevailed.* 13.8 G. F. coming once to the Meeting in Grace-Church-Street, and being kept out by the Constables, stood up in the Court and preached to the People; but a Constable pluck'd him down, and afterwards let him go free. At ano∣ther Time having been in the Meeting at the Savoy, and being brought

to a Justice, there was one Gabriel S••ad, an Informer, who was so full of impertinent Talk, that the Justice grew angry; and yet he thought himself bound to do something; and so asked G. F. If he did not preach in the Meeting? To which he warily answered, That he did confess what Christ had done for his Soul, and did praise God; and that he thought he might have done that in the Streets, and in all Places; and this he was not ashamed to confess, neither was this contrary to the Liturgy of the Church of England. To this the Justice said, The Laws were a∣gainst such Meetings as were contrary to the Church of England; and as length spoke of sending G. F. to Newgate, and said, He would make a Mittimus after he had dined: But the Constable coming then, the Justice bid him come again after the Evening Service; which the Constable do∣ing, the Justice told him, He might let G.F. go: And next Day he signified to one of G. F's Friends, that by some Accident he had been disappointed of fining him.

Thus G. F. was freed,* 13.9 and was now much at London, where a Plot was said to be on foot against the King and the Duke of York, of which the Duke of Monmouth was said to be the Head. This Design, what∣ever it was, cost the Lives of several Persons, among whom was the Earl of Essex, who unfortunately perished in the Tower, and the Lord Russel, who was fain to stoop to the Axe.

Now since Persecution continued with some Colour of Justice, those called Quakers drew up the following Address to the King.

To the KING.

The Humble ADDRESS of the People commonly called QUAKERS.

O KING,

THE King of Kings,* 14.1 and Lord of the whole Earth incline thy Heart to that which is just and merciful in his Sight, and to make such clear and equal Distinctions, as that the Innocent may not suffer in any Case for the Guilty; that it may ever redound to thy Honour and Safety, and the peaceable Subjects Comfort.

Our Innocency, Love, and good Will to thy Person and Government that God has committed to thee, encourage us in this our humble Address and Application.

Whereas the late Plot against the King, and his Brother the Duke of York, &c. is made an Occasion to persecute many of us, for our religious Meetings more severely than formerly, we do solemnly declare, that 'tis known to the divine Majesty, and the all-seeing Wisdom whereby Kings reign, and Princes decree Justice, that our manifold, extream, and continued Sufferings, being only on a religious Account, have not been the least Mo∣tive or Provocation to us to desire, much less to contrive the least Hurt, either to thy Person or Government, or to the Person of thy Brother the Duke of York, &c. we are clear in the Sight of God, Angels, and Men, from all hellish Plots, and traiterous Conspiracies, and from all murderous Designs and Undertakings against the King, his Brother, or any Person on Earth whatsoever, being Works of the Devil and Darkness; having con∣trarywise learned of Christ Jesus our Lord, by his Light and Grace in our Hearts, not so much as by Force to defend, much less avenge our selves from the Injuries done us, but to commit the Cause to him that judgeth righteously, as peaceable Followers of our Saviour and Redeemer in his pa∣tient Example and Sufferings, who is the Prince of Peace.

O King, we do farther declare, that God Almighty hath taught and en∣gaged us to acknowledge, and actually obey Magistracy (as his Ordinance)

in all Things, not repugnant to his Law and Light in our Consciences, (which is certainly agreeable to the holy Scriptures, and admits not of any immoral or injurious Actions) and that even where, thro' Tenderness of Conscience we cannot conform, it is our Duty patiently to suffer, and not to rebel, nor seek Revenge; and we hope, by his divine Grace, ever to de∣mean our selves, as peaceable minded Christians, in our Conversations un∣der the civil Government; and as we do sincerely, and with Reverence, confess to divine Power and Providence in thy Restoration and Preserva∣tion of thy Person hitherto, so our Prayers and Supplications are to the Almighty for thy future Safety and Peace, and that in a thankful Remem∣brance of God's great Mercies towards thee, thou mayst be thereby obliged to shew Mercy, and relieve the Oppress'd from under these unmerited Af∣flictions and Persecutions, which a great Number of us thy peaceable Sub∣jects do even at this Day suffer under in our Persons and Estates, not only by Laws made against, but also by Laws never intended against us; and which is more extream, divers Severities of late have been, and still are inflicted, for which no Colour or Pretence of Law hath been, or can be alledged, several Jails being so filled, as that they want Air, and many innocent Persons held under extream Distress, without Regard to Age Sex, or Condition, to the Loss of some Lives already, and apparent Hazard of many more; if not to the endangering Infection in divers Cities and Places in this Nation; and so many Houses, Shops, Barns, and Fields ransack'd and swept of Goods, Corn and Cattle, tending also to the great Discouragement of Trade and Husbandry, and to the impoverishing of a great Number of quiet and industrious People, and that for no other Cause, but for their religious Worship, and Exercise of their tender Consciences to∣wards Almighty God that made them, who is the sovereign Lord of all, and King in Mens Consciences.

Therefore we humbly intreat thee, O King, in Princely Justice, Christian Charity and Compassion, to open our Prison-doors, and take off our Bonds, where the Innocent and Oppress'd in thy Land, that fear God, and (in Con∣versation) truly honour the King; and suffer not the Ruin of such as are quiet in the Land, the Widow and the Fatherless for their peaceable Con∣sciences, to lye at the Door of a Prince, professing the tender and com∣passionate Religion of Christ.

This Address was presented to the King at Windsor, on the 8th of the Month called August, in this Year, by George Whitehead, Alexander Parker, Gilbert Latey, and Francis Comfield, in Behalf of themselves and their Friends; and it was read to him and his Brother the Duke of York, then present with some others;* 14.2 but no considerable Ease followed: King Charles it seems was not to be the Instrument thereof: And tho' that Prince by Nature was not hard-hearted, yet there were some that could persuade him to Severity.

I find about this Time that one Gabriel Shad,* 14.3 who had made it his Business to serve as Informer against the Quakers, and who had lately informed also against G. F. as hath been said; being confined in Newgate at London, for stealing Goods from one William Leman, to the Value of three hundred Pounds, had been found guilty of Felony at the Old Baily, but he had such Friends, that he was freed from the Gallows, and ha∣ving obtained the Benefit of the Clergy, was discharged with being burnt in the Hand. Such infamous Persons were the Informers, for honest People scorn'd to meddle with such a base and abominable Work.

This Year the Princess Anne,* 14.4 Daughter of the Duke of York, was married to Prince George. of Denmark. The Duke of Monmouth having been under Disgrace, came into Favour again; for the King his Father indeed loved him, tho' he was loth, in Prejudice of his Brother the

Duke of York, to declare him his legitimate Son, as some great Men wished he had. But the King persisted in his Declaration, that he never had been married to Monmouth's Mother.* 14.5

In the next Year, viz. that of 1684, G. Fox and Alexander Parker came into Holland, to visit their Friends there; and after some Stay they returned to their native Country,

In this Year died Thomas Stordy of Moorhouse in Cumberland,* 14.6 a Gen∣tleman who twenty two Years before had been condemned to a Premunire,* 14.7 because for Conscience-sake he could not swear, for which, Sheriff John Lowther seized his Estate, real and Personal for the King's Use, and kept him Prisoner eleven or twelve Years, till discharged by the King's Declaration in 1672 or 73, and his real Estate restored. After which he suffered under great Fines and Spoil for Meeting, and after that, was prosecuted on the Act for 20l. a Month for not coming to their Wor∣ship; on which he continued Prisoner several Years till he died in De∣cember, having been made willing rather to lose all for Christ's-sake, than to be disobedient to him.* 14.8 This Thomas Stordy released to the Land∣owners and their Heirs for ever, an Impropriation of 10l. per Annum, which descended to him from his Father and Grandfather, making Con∣science as well of receiving as paying Tythes. Not long before his Decease, he exhorted those that were come to visit him, to Faithful∣ness; for, said he, If ye continue faithful to the Lord whilst ye live in this World, he will reward you, as now he rewardeth me, with his sweet Peace. Thus piously Thomas Stordy departed this Life, shewing forth that he was really a Gentleman, whose chiefest Nobility consisted in Virtue, I could mention some other Instances or Cases of Persecution; but to make the more Speed towards a Conclusion, I won't detain my Rea∣der with the Relation thereof.

Thomas Briggs,* 14.9 who also had suffered very much, having been one of the first Preachers among the Quakers, and being become old and weak, about this Time writ a Letter to G. F. in which he signified his Perse∣verance in Godliness; and not long after, viz. about the Beginning of the Year 1685, he died.

It was about this Time also that the King was seized with such vio∣lent Fits of Convulsion,* 14.10 that he died in the Month called February.* 14.11 The Throne by his Death being become vacant, was filled again by his Brother James II. who succeeding him, was the same Day proclaimed King. Now I can't but take Notice, that Persecution went on to the Death of King Charles, and continu'd hot to that very Instant. And he being gone off the Stage, many seemed to fear that worse Times were at Hand, and that burning or Hereticks would come in Vogue again, as in the former Age: Yet some there were who imagin'd that Ease was like to follow; and that they guess'd not amiss, Time shewed.

King James had not been long at the Helm of the Government, but the Dissenters applied to him for Liberty of Worship, and among these were also the Quakers, who made the following Petition.

To the KING and both Houses of PARLIAMENT, the suf∣fering Condition of the peaceable People called QUAKERS, only for tender Conscience towards Almighty God, humbly presented.

SHewing,* 15.1 That of late above One Thousand Five Hundred of the said People (both Men and Women) having been detained Pri∣soners in England, and Part of them in Wales (some of which being since discharged by the Judges, and others freed by Death, thro' their long and tedious Imprisonment) there are now remaining (accor∣ding

to late Accounts) about One Thousand, three Hundred, Eighty and Three, above Two Hundred of them Women. Many under Sen∣tence of Premunire, (both Men and Women) and more than Three Hundred near it; not for denying the Duty, or refusing the Substance of Allegiance it self, but only because they dare not Swear: Many on Writs of Excommunication, and Fines for the King, and upon the Act for Banishment: Besides above Three Hundred and Twenty have died in Prison and Prisoners since the Year 1660, near One Hundred whereof, by means of this long Imprisonment (as 'tis judg'd) since the Account delivered to the late King and Parliament, in 1680; thereby making Widows and Fatherless, and leaving them in Distress and Sorrow: The two last hard Winters Restraint, and the close Confinement of great Numbers in divers Jails, unavoidably tending towards their Destruction, their Healths being evidently impaired thereby.

And here in London, the Jail of Newgate hath been from Time to Time crouded, within these two Years, (sometimes near Twenty in one Room) to the Prejudice of their Health; and several poor inno∣cent Tradesmen, of late, have been so suffocated by the Closeness of the Prison, that they have been taken out sick of a Malignant Fever, and died in a few Days after.

Besides these long continued and destructive Hardships upon the Per∣sons of Men and Women as aforesaid, great Violences, outragious Dis∣tresses, and woful Havock and Spoil have been, and still are frequently made upon our Goods and Estates, both in and about this City of Lon∣don, and other Parts of this Nation, by a Company of idle, extrava∣gant and merciless Informers, and their Prosecutions upon the Conven∣ticle-Act, many being convicted and fined, unsummoned, and unheard in their own Defence. As also on Qui Tam Writs, at the Suit of Informers (who prosecute for one third Part for themselves) and on other Pro∣cesses, for twenty Pound a Mouth, and two Thirds of Estates, seized for the King; all tending to the Ruin of Trade, Husbandry, and Farmers, and the i••poverishing of many industrious Families, without Compas∣sion shewn to Widows, Fatherless, or Desolate: To some, not a Bed left to rest upon; to others, no Cattle to till their Ground, nor Corn for Bread or Seed, nor Tools to work withal: The said Informers and She∣riffs Bailiffs in some Places being outragious and excessive in their Dis∣tresses and Seizures, breaking into Houses, and making great Waste and Spoil. And all these and other Severities done against us by them, under Pretence of serving the King and the Church, thereby to force us to a Conformity, without inward Conviction or Satisfaction of our tender Consciences, wherein our Peace with God is concerned, which we are very tender of.

The Statutes on which we, the said People suffer Imprisonment, Dis∣tress, and Spoil, are as followeth:

The 5th of Eliz. Chap. 23. De Excommunicato Capiendo.

The 23d of Eliz. ch. 1. for twenty Pound per Mouth.

The 29th of Eliz. ch. 6. for Continuation.

The 35th of Eliz. ch. 1. for Abjuring the Realm, on Pain of Death.

The 1st of Eliz. ch. 2. for twelve Pence a Sunday.

The 3d of K. James I. ch. 4. for Praemunire, Imprisonment during Life, and Estates confiscated.

The 13th and 14th of K. Charles II. against Quakers, &c. Trans∣portation.

The 22d of K. Charles II. ch. 1. against Seditious Conventicles.

The 17th of K. Charles II. ch. 2. against Non-conformists.

The 27th of Hen. VIII. ch. 20. some few suffer thereupon.

Upon Indictments at Common Law, pretended and framed against out peaceable Religious Assemblies, for Riots, Routs, Breach of the Peace, &c. Many, both Men and Women, thereupon fined, impri∣son'd, and detained for Non-payment, some till Death. Instance, the City of Bristol, what a great Number have been these divers Years straitly confined and crouded in jail, mostly above One Hundred on such Pretence, about Seventy of them Women, many aged. And in the City of Norwich, in the Years 1682, and 83, about Seventy kept in hol••, Forty-five where of in Holes and Dungeons, for many Weeks together, and great Hardships have been, and are in other Places. So that such our peaceable Meetings are sometimes fined on the Con∣venticle-Act, as for a Religious Exercise, and other Times at Com∣mon Law, as Riotous, Routous, &c. when nothing of that Nature could ever be proved against them, there being nothing of Violence or Injury either done, threatned, or intended against the Person or Property of any other whatsoever.

The during and tedious Imprisonments are chiefly on the Writs De Excommunicato Capiendo, upon the Judgment of Pr••munire, and upon Fines, said to be for the King.

The great Spoil and excessive Distresses and Seizures, are chiefly up∣on the Conventicle-Act, and for Twenty Pound a Month, Two Thirds of Estates, and on Qui Tam Writs. In some Counties, divers have suffer'd by Seizures and Distresses above eight Years last past, and Writs issued out for farther Seizures in several Counties, for twenty Pounds a Month, amounting to the Value of many Thousands of Pounds, some∣times seizing for eleven Months at once, and making Sale of all Goods and Chattels, within Doors and without, both of Houshold-Goods, Beds, Shop-Goods, Moveables, Cattle, &c. and Prosecution hereupon still continued, and in divers Counties much increased. So that several, who have long employ'd some Hundreds of poor Families in Manu∣facture, and paid considerable Taxes to the King, are greatly disabled from both, by these Writs and Seizures, as well as by long Imprison∣ments. So many Serge-makers of Plymouth, as kept above Five Hun∣dred poor People at work, disabled by Imprisonment: Many in the County of Suffolk, under a long Imprisonment, sentenced to a Premu∣nire, one whereof employ'd at least Two Hundred poor People in the Woollen Manufacture, when at Liberty. Omitting other Instances, that we may not seem too tedious, these may evince how destructive such Severities are to Trade and Industry, and ruinous to many poor Families.

On the Conventicle-Act, within these two Years last past, many in and about this City of London have been extremely oppressed, impaired, and spoiled in their Estates and Trades, upon numerous Convictions and Warrants made against them in their Absence, upon the Credit of Informations sworn by concealed Informers, divers of them impudent Women, who swear for their Profit in Part of the Fines and Seizures, their Husbands being Prisoners for Debt, thro' their own Extravagan∣cies. The Warrants commonly made to break open and enter Hou∣ses, which is done with Rigour and great Spoil, not sparing Widows, Fatherless, or poor Families, who are sustain'd by their daily Care and Industry, not leaving them a Bed to rest upon. The Fines upon one Justice's Warrants amounting to many Hundreds of Pounds; frequently Ten Pounds a Warrant, and two Warrants at once for Twenty Pounds, executed upon one Person; and three Warrants at once from another Justice, for Sixty Pounds upon another Person, and all his Goods car∣ried away in about ten Cart-loads; and five Warrants at once for Fifty Pounds upon another, &c. besides what we have suffered by others in

the like Kind. And in this destructive Course the Informers have En∣couragement, and are suffered still to go on, to the ruining many Fa∣milies in their Trades and Livelihoods; divers so discouraged and dis∣abled, that they are forced to give over their Shops and Trades.

These Informers being accepted for credible Witnesses, yet Parties, swearing for their own Profit and Gain, in the Absence of the Persons prosecuted: This we think is very hard and undue Proceeding, and not consistent with common Law or Justice.

As also convicting and fining us upon their Depositions, unsum∣mon'd and unheard in our own Defence, and so keeping us ignorant of our Accusers, (unless upon Traverse of our Appeals.) This Procedure appears contrary to the Law(a) 15.2 of God, common Justice, and Equi∣ty, and to the Law and Justice of the ancient Romans,(b) 15.3 and of Nations.

And altho' it has been openly manifested, upon Trial of Appeals, at several Quarter-Sessions, both for Middlesex and London, and other Places, that the Depositions of divers Informers have been false in Fact, yet the great Trouble and Charge in the Traverse of Appeals, and the great Encouragement Informers have from Him who grants the most Warrants, hath been a Discouragement to many from seek∣ing such difficult Remedy, considering also the treble Costs against the Appellant, in Case he succeeds not, or is not acquitted upon Trial; whereas there is no Costs nor Restitution awarded nor given against the Informers, for unjust Prosecution. Some also having refused to grant Appeals, others denied Copies of Warrants to prevent Appeals: Which, whether this be equal or just, pray consider, ye that are wise and judicious Men: And whether it be for the King's Honour, and the People's Interest, that idle, drunken, extravagant Informers should either be encouraged or suffered to go on thus to ruin Trade, Husbandry, and Families, or to command and threaten Justices of Peace, with the Forfeiture of an hundred Pounds, if they do not make Con∣victions, and issue out Warrants upon their bare Informations, and uncertain Depositions, frequently in the Absence of the Accused.

And Lastly, One third Part of the Fines being assigned to the King, he can only remit that; but the Informers and Poor being assigned two third Parts, seems not to allow him to remit them, how much Cause soever may appear to him, to extend his Favour in that Case. Is not this against the King's Prerogative, to restrain his Sovereign Clemency? And how far it reflects upon the Government, and is scan∣dalous thereto, for beggarly rude Informers (some of them confident Women) not only to command, threaten, and disquiet Justices, Peace-Officers. &c. but to destroy the King's honest, industrious, and peace∣able Subjects, in their Properties and Estates, is worthy of your seri∣ous Considerations; And whether the said Conventicle-Act ought not therefore justly to be repealed? A noted Instance of the like Case, we have, concerning the Statute of the II Hen. VII. ch. 3. (for de∣termining certain Offences and Contempts, only upon Informers Pro∣secutions) being repealed in the first Year of K. Hen. VIII. ch. 6. tho' that, in some Respects, was more tolerable than this.

Be pleased to make our Case your own, and do to us, as you would be done unto; as you would not be oppressed or destroyed in your Persons or Estates, nor have your Properties invaded, and Poste∣rities ruined for serving and worshipping Almighty God (that made

all Mankind) according to your Persuasions and Consciences, but would, no doubt, enjoy the Liberty thereof: So we intreat you to allow the same Liberty to tender Consciences, that live peaceably under the Government, as you would enjoy your selves; and to dis∣annul the said Conventicle-Act, and to stop these devouring Informers, and also take away all sanguinary Laws, corporal and pecuniary Pu∣nishments, meetly on the Score of Religion and Conscience; and let not the Ruin and Cry of the Widow, Fatherless, and innocent Families lie upon this Nation, nor at your Door, who have not only a great Trust reposed in you for the Prosperity and Good of the whole Na∣tion, but also do profess Christianity, and the tender Religion of our Lord Jesus Christ.

And notwithstanding all these long sustain'd Extremities, we, the said suffering People, do solemnly profess and declare in the Sight of the All-seeing God, who is the Searcher of Hearts, That as we have never been found in any seditious or treasonable Designs, (they being wholly contrary to our Christian Principle and Profession) so we have nothing but good Will, and true christian Affection to the King and Government, sincerely desiring His and Your Safety, Prosperity and Concurrence in Mercy and Truth, for the Good of the whole Kingdom.

Having thus given you, in short, the general State of our Suf∣fering Case, in Matter of Fact, without Personal Reflection, We, in Christian Humility, and for Christ's-sake, intreat that you will tenderly and charitably consider of the Premises, and find out some effectual Expedient or Way for our Relief from Prisons, Spoil, and Ruin.

The following Application was likewise presented.

To King JAMES the Second,

The Humble Application of the People called QUAKERS.

WHereas it hath pleased Almighty God (by whom Kings reign) to take hence the late King Charles the Second, and to preserve Thee peaceably to succeed, We thy Subjects heartily desire that the Giver of all good and perfect Gifts, may please to endue Thee with Wisdom and Mercy in the Use of thy great Power, to his Glory, the King's Honour, and the Kingdom's Good: And it being our sincere Resolution, according to our peaceable Principles and Conversation, (by the Assistance of Almighty God) to live peaceably and honestly, as becomes true and faithful Subjects under the King's Government, and a consciencious People, that truly fear and serve God, We do humbly hope that the King's Tenderness will appear and extend, with his Power to express the same; recommending to his Princely Clemency the Case of our present suffering Friends hereunto annexed.

To the KING.

The distressed CASE and Request of the Suffering People com∣monly called QUAKERS humbly presented.

Shewing,

THat according to Accounts lately given, above fourteen hundred of the said People, both Men and Women, are continued Prisoners in

England and Wales, only for tender Conscience towards Almighty God that made them: Many under Sentence of Premunire, and many near it, not for refusing the Duty or Substance of Allegiance it self, but only because they dare not swear: Others under Fines upon the Act of Banishment, ma∣ny on Writs of Excommunication: Besides some Hundreds have died Priso∣ners, many by means of this long Imprisonment since the Year 1680, (as 'tis judged) thereby making Widows and Fatherless, and leaving poor innocent Families in Distress and Sorrow, these two hard Winters Confinement, tend∣ing also to the Destruction of many in cold Holes and Jails, their Healths being greatly impaired thereby; besides the Violence and woful Spoil made by merciless Informers on the Conventicle-Act, upon many, Convicted, Un∣summoned and Unheard in their own Defence, both in City and Country, as also on Qui tam Writs, and other Process, on twenty Pounds a Month, and two Thirds of Estates seized for the King, all tending to the Ruin of Trade, Husbandry, and industrious Families; to some not a Bed left; to others no Cattle to Till their Ground, or give them Milk; nor Corn for Bread or Seed; nor Tools to work withal. And also these and other Seve∣rities done under Pretence of serving the King and Church, thereby to force us to violate our Consciences, and consequently to destroy our Souls, which we are very tender of, as we are of our Peace with God, and our own Consciences, tho' accounted as Sheep for the Slaughter: And notwith∣standing all these long-sustained Extremities, we the said People do solemn∣ly profess and declare in the Sight of the Heart-Searcher, that we have nothing but Good-will and true Affection to the King, praying for his Safe∣ty, and the Kingdom's Peace. We have never been found in any Seditious or Treasonable Designs, as being wholly contrary to our Christian Princi∣ples and Holy Profession.

And knowing that where the Word of a King is, there is Power, we in Christian Humility, and for Christ's-sake, in∣treat, That the King will please to find out some Expedient for our Relief in these Cases, from Prison, Spoil and Ruin, and we shall (as in Christian Duty bound) pray God for the King's Welfare in this World, and his Eternal Happiness in that which is to come.

An Account of the Number of the said Prisoners called Quakers in the several Counties.

Prisoners.

• Bedfordshire 30
• Berkshire 37
• Bristol 103
• Buckinghamshire 19
• Cambri••geshire 8
• Ely 11
• Cheshire 9
• Cornwal 32
• Cumberland 22
• Darbyshire 1
• Devonshire 104
• Dorsetshire 13
• Durham 39
• Essex 10
• Glocestershire 66
• ...504

Prisoners.

• Hertfordshire 18
• Herefordshire 1
• Huntingtoushire 10
• Kent 16
• Lancashire 73
• Leicestershire 37
• Lincolnshire 12
• London & Middlesex 66
• Norfolk 52
• Northampton 59
• Nottinghamshire 6
• Oxon 17
• Shropshire 18
• Somersetshire 36
• Southampton 15
• ...436

Prisoners.

• Staffordshire 1
• Suffolk 79
• Surrey 29
• Sussex 17
• Warwickshire 31
• Westmorland 5
• Wiltshire 34
• Worcestershire 15
• Yorkshire 279
• Wales 30
• ...520
• ...504
• ...436
• ...Sum 1460 Pris.

Deliver'd to the King the 3d of the first Month called March, 1684-5.

This List,* 17.1 with the aforesaid Petition to the King and Parliament, was not altogether ineffectual: For there was much talk now of Li∣berty of Conseience; but since all the Liberty that was enjoy'd was on∣ly precarious, it cou'd be but little depended upon; yet many seemed to be in Expectation that some Grant of that Liberty would be publish'd in Print; and thus it became common Saying, That Liberty of Con∣science was in the press, which being of an equivocal Signification, sometimes afforded Matter of Sport. But many of the Episcopal Church were so strongly bent to with-hold that Liberty from other Pro∣testants, that there were no ill-grounded Reports, that some in Authority had promised the King to give their Vote for Liberty of Conscience to the Papists, provided it was not granted to other Dissenters. Neverthe∣less the abovesaid Petition of the Quakers had such Effect, that the King resolved to ease them from the Burthen of their Oppression, by Way of Pardon; for thus far his Power reach'd: But the abrogating of Laws could not be done without the Consent of the Parliament, which grew jealous, that by the Repeal of those Laws, the Papists, who now had a King of their own Religion, would become too powerful. In the mean while the King gave forth the following Proclamation.

JAMES, R.

WHereas our most entirely beloved Brother the late King deceased,* 18.1 had signified his Intentions to his Attorneys-General for the par∣doning such of his Subjects who had been Sufferers in the late Rebellion for their Loyalty, or whose Parents or nearest Relations had been Sufferers in the late Rebellion for that Cause, or who had themselves testified their Loyalty and Affection to the Government, and were prosecuted, indicted, or convicted for not taking, or refusing to take the Oaths of Allegiance and Supremacy, or one of them, or had been prosecuted upon any Writ, or any Pe∣nalty, or otherwise, in any of the Courts of Westminster-Hall, or many of the Ecclesiastical Courts, for not coming to Church, or not receiving the Sacrament.

And whereas the several Persons, whose Names are mentioned in the Schedule annexed to this our Warrant, have produced unto us Certificates for the Loyalty and Sufferings of them and their Families:

Now in Pursuance of the said Will of our said most Dear Brother, and in Consideration of the Sufferings of the said Persons, our Will and Plea∣sure is, that you cause all Process and Proceedings, ex officio, as well against the said Persons mentioned in the said Schedule hereunto annex'd, as against all other Persons as shall hereafter be produced unto you, to be wholly superseded and stayed; and if any of the said Persons be decreed or pronounced excommunicated, or have been so certified, or are in Prison upon the Writ De Excommunicato Capiendo, for any of the Causes afore∣said, our Pleasure is, that you absolve, and cause such Persons to be ab∣solved, discharged, or set at Liberty, and that no Process or Proceedings whatsoever be hereafter made in any Court against any of the said Persons for any Cause before-mentioned, until our Pleasure therein shall be further signified.

Given at our Court at Whitehall this 18th of April, 1685. In the first Year of our Reign.

To all Archbishops and Bishops, to their Chancellors and Commissioners, and to all Arch-deacons and their Officials, and all other Ordinaries and Per∣sons executing Ecclesiastical Jurisdiction.

By His Majesty's Command, SUNDERLAND.

This was the King's first Step towards Liberty of Conscience, as well for Papists, as other Persons mentioned in the Schedule annex'd, which put an effectual Stop to Persecution,* 18.2 and the Power of the Informers was thereby much broken. And since the most of these were generally base Fellows and profligate Persons, who did not care what they did, provided they might enrich themselves, they often dealt treacherously even with the persecuting Justices, who also were eager for having part of the Prey, and yet by the Artifices of these rapacious Wretches were deprived of it,* 18.3 which some of them now smarted for. Among the rest I find that one John Hilton was committed to Jail, as may appear from this Warrant of the Recorder.

To the Keeper of Newgate.

REceive into your Custody the Body of John Hilton herewith sent you, being charged upon Oath before me, for Compounding several Warrants under my Hand and Seal, for levying of several Sums of Money of Persons convicted for being at several Conventicles in Kent, London and Middle-sex; and being also indicted for the same in the several Counties aforesaid, and the Bills found against him; and also that he the said John Hilton hath refused to obey the Right Honourable Sir Edward Herbert Lord Chief Justice's Warrant. And him safely keep, until he shall be discharged by due Course of Law. And for so doing this shall be your Warrant. Da∣ted the 23d of December, 1685.

Tho. Jenner, Recorder.

Let Notice be given to me before he be discharged.

Thus the Informers met with a Stop,* 19.1 and the persecuted Quakers got some Rest; for Persecution not only ceased, but many, who for Reli∣gion-sake had been several Years kept in Prison, obtained Liberty by the Favour of a Popish Prince, which they had not been able to get from his Brother, King Charles the Second. Now many of the fierce Perse∣cutors came to Shame, some to Poverty, and others to a miserable End, of which no small Number of Instances might be produced, if I were minded to enlarge; however I'll mention one or two.

One Edward Davis,* 19.2 who once profess'd to be a Quaker, but not be∣ing sincere, found that Way too narrow for him, and so left his Friends, which afterwards, being become Keeper of the Jail of Ivelchester in Somersetshire, he vexed most grievously, and from meer Malice fettered some, saying to John Whiting and another, whom he had Hand-bolted together, Those Bolts should not be taken off if Lice did eat them up. And his Comrade Joseph Newberry was but little better; for when somebody told him, That their Hands did swell with the Irons, he said, He did not care if their Hearts did swell also. And when one John Dando once ask'd Davis, What he thought would become of him when he came to dye? he answered, That he knew what would become of him then, and therefore he would make the best of his Time now. Also, that he knew where he went out, and where he must come in again if ever he was saved; and if he thought he should never return again, he would be as wicked as he could. Truly a most desperate Saying, just as if the Door of Mercy always con∣tinued open for Man, and the Day of the Visitation of God's Love never pass'd over his Head,* 19.3 tho' he persevered in Rebellion. But this Davis came to a most pitiful State, so that he fell into Poverty, and was himself imprisoned for Debts, of which more hereafter. And Newberry fell into a sad Condition, being taken with a severe Palsey, and yet he did not leave off Cursing and Swearing, talking of the Devil in a dreadful Manner.

And by lying long in Bed, the Flesh rotted on his Back, and he who had formerly said concerning the Hand-bolted Prisoners, He did not care if their Hearts did swell, got now such a sore Tongue, that it swelled out of his Mouth, and grew black, and so he died miserably on the tenth of December. Thus God sometimes punisheth the wicked even in this Life. And tho' Persecutors come not always to such a miserable End, yet ma∣ny of these fell into Poverty, and others were discontented because they saw that those whom they had cruelly persecuted, now enjoyed an un∣disturbed Liberty; for the King who was now on the Throne continued to give Liberty to those that had been oppressed for Religion.

But before I say more of this, I can't ••ut mention something of the Design of the unhappy Duke of Monmouth, who at the Death of his Father King Charles the Second, was gone to Brussels; and being come from thence into Holland, he was spurred on so vigorously by some hot∣headed Englishmen, that having got Money and Assistance of Malecon∣tents, he went over to England with three Men of War, and some For∣ces, having given forth a Declaration against King James, which vented a fiery Passion toward that Prince, and was written as I have been cre∣dibly told,* 19.4 by the violent Robert Ferguson. Monmouth being landed with his Forces in the West of England near Lime, and afterwards routed by the King's Troops, was taken Prisoner by the Perfidiousness of a certain Lord, who thereby obtained Pardon for himself; but Ferguson escaped by a cunning Artifice, crying along the R••••d where he came galloping on Horseback,* 19.5 The Rebels are routed, the Rebels are routed, just as if he had been a Courier sent on purpose to Court and elsewhere. But thus he escaped, and being come again into Holland, he told this crafty Trick to his Acquaintance. Monmouth having been declared guilty of High Treason by a Bill of Attainder, as soon as the News came of his Design, was, but two or three Days after his Arrival at London, beheaded. I count it not unworthy to be mentioned, that he undauntedly received the News of the Dead-warrant's being come, and on the Scaffold on Tower-hill, he told the Bishops that accompanied him,* 19.6 If I had no true Repentance, I should not be so free from the Fear of Death. And when it was ob∣jected, that he ought not to rely too much on that, since that might be the Effect of natural Courage, he said, No, I don't ascribe this to my Nature; for naturally I am more fearful than others, but now I am freed of Fear; because I feel something in me, which gives me Assurance that I shall go to God. The Executioner gave him several Strokes with the Ax, before the Head was severed from the Body; and some Ecclesiasticks afterwards said, He died an Enthusiast: For not shewing himself very ready to comply with their Service, and his saying, That something within him assured him that he should go to God, seemed to them an En∣thusiastical Tenet. But whatever it was, yet it seems very probable to me, that he was a true Penitent, and so died in Peace; for tho' I can't but disapprove his Design, yet by true Repentance he might not only have obtained Forgiveness of God, but also have had a full Assurance of it.

The Earl of Argyle,* 19.7 who rebelled in Scotland against King James, had no better Lot; but I will not detain my Reader therewith, neither with a Relation of the dismal Execution of many,* 19.8 who having been found guilty of High Treason, either for actual Rebellion, or for having been A betters of Monmouth, were sentenced to Death by the infamous Jeffe∣ries, who then was Lord Chief Justice, and afterwards Chancellor; the Fierceness or Cruelty of this Judge being such, that some lost their Lives only for having given some Hay or Victuals to Monmouth's Sol∣diers. But this not being within my Circuit, I'll pass it by, and go over to the Year 1686.* 19.9

Therefore leaving England, I'll take a Turn to Embden in 〈◊〉〈◊〉, where a small Company of those called Quakers had been under a severe Persecution for several Years,* 19.10 as I have hinted before. But the Magi∣strates having persecuted, by the Instigation of their Preaches, the Citizens began to be displeased with it. And since the Protestants in France were now persecuted violently, and a Popish Prince had mounted the English Throne, those at Embden grew more enclined to Moderation. Probably the Decay of Trade also contributed a little to this Change; for it appeared that the Magistrates were for getting more Inhabitants into their Town, tho' they should be Quakers; and this was counted a Matter of such Moment, that the Common Council delibe∣rated on the Subject; and two of the Members of that Board, viz. Polman and Bon••uyren, were sent to Magdalena van Loar, an Inhabitant of Embden, desiring her to write to England and Holland,

That the Magistrates of the City had resolved to give Liberty to the People called Quakers, to live, trade, and traffick there; which Grant they proffered to confirm with the City-Seal.

According to their Desire, Notice was given to those of that Persuasion at Amsterdam, from whence an Answer being returned to the said Magdalena van Loar, she gave it to the Counsellor Polman, and he delivered it to the Senate. After some Deliberation, the Magistrates with the Council of Forty, and the Eccle∣siastick Court met together, and came to a Resolution, of which a Copy was sent to Amsterdam. In this Writing were mentioned some Conditions on which the Magistrates at Embden were willing to grant Liberty to the Quakers to live in their City. But those of that Society at Amsterdam, having weighed and duly considered the Thing, found that the Proposal contained some Expressions, which by others, who afterwards might come to the Helm, and not be so moderate as these at present, might be used as Snares against the Quakers, if they now should enter upon such Terms as were prescribed. Therefore it was thought more safe not to enter into any Engagement, whereby great Inconveni∣ence might afterwards attend their Friends, when the Magistracy came to be in other Hando. Yet the Conclusion was, to acknowledge the good Intention of the Magistrates of Embden, by drawing up the fol∣lowing Letter, and sending it to them.

To the Lords Burghermasters, Counsellors and Rulers of the City of EMBDEN.

THese are to acquaint you with due Respect,* 20.1 that a Scheme or Plan of yours, dated the 16-26 February, 1686, is come to our Hands, which having been perused by us, we have thought it convenient in the Fear of the Lord, to send you the following Answer. First, we thank God Almighty for the Ease and Liberty which our Friends at present enjoy under your Government, and are like to en∣joy in the future. And, Secondly, We cannot but acknowledge very acceptably your Clemency and Meekness, which ye shew by taking Notice of the State of a despised and oppressed People, who because of their Way and Worship, differing from the many Ways in the World, are gainsayed every where. And therefore it is that we are the more stirr'd up in our Minds to pray servently to the Lord God for your Peace and Prosperity, and the Continuance of your good Re∣solution; that so all those who serve the Lord in Uprightness of Heart may lead a peaceable and godly Life among you, by shewing forth the Fruits of true Christianity in Truth, Sincerity, and Righteousness. Now as to what ye have been pleased to declare, that ye were willing to confirm the aforesaid your good Resolution by a publick Act, we

let you know, that we are so well satisfied with your Word and Oral Declaration concerning the afore-mentioned Thing, that this is more to us than any thing we could further desire, as knowing that good Men think themselves bound by their good Words to perform what is good. And since ye are sensible on what Ground ye came to the a∣foresaid Resolution, and declared yourselves thus, we doubt not but the same Persuasion and Reason continuing with you, will prove a more strong Engagement to you to perform the same, than any out∣ward Seal can be. And in that Engagement we are willing to acqui∣esce, and should not have mentioned any other, unless some among you, as we have been informed, first had made mention thereof. And as to what ye demand of us, we declare in the Nakedness and Sim∣plicity of our Hearts, that in Regard of our Temporal Conversation and Deportment, we desire no further Protection, than when we deal righteously to all, and walk according to that Golden Rule, That we do unto all Men, what we desire should be done to us. And concern∣ing our Religion and Worship, which we believe we owe to Almighty God, it is thus: That since it differs from other Persuasions, it makes us obnoxious not only to the Mockings and Revilings of ignorant People, but exposeth us also to the Malice and Envy of many, who hate us without a just Cause; and therefore it is that we stand in need of your favourable Interpretation, and your best Construction of what we do, and what we leave undone. And if we should err in those Matters, we shall be the greatest Losers by it; and if Truth be on our Side, then our Adversaries shall not be able to prevail; for Truth is the strongest, and it is not good for any to fight against it. Howsoever then it may be with us in this Matter, yet we hope that ye will be pleased, if we behave our selves peaceable and honest to∣wards you and all Men, to let us be Partakers with our peaceable Neighbours of your general Protection. And tho' ye might please to give us a publick Act of your aforesaid Resolution, yet we clearly foresee, that it would be hardly possible to use such Expressions, that our Enemies, by some wresting or other of the Words, or a wrong Interpretation of the Expressions contained therein, should not be able to make us steemed guilty of Transgression, and so find Matter a∣gainst us. And therefore we think it very safe to rely on your Word, and good Resolution, in which it hath pleased you to declare, that we shall enjoy Liberty to live and trade in your City, provided we pay Custom and Taxes which other Citizens are subject to; and that then we shall be at Liberty to meet together to worship God in such a Way as he hath convinced us we ought to do, and to call upon him, and to exhort one another to Love and good Works, and a Christian Conversation. And on your Behalf it will tend to the Praise of the Magistrates, that ye favour us in this. And it will also be to the promoting of God's Glory; and will oblige us to pray for you, that the Lord God may be pleased to preserve you, and to make you con∣tinue in such a good, wholesome, and well-grounded Resolution. We are and rest,

Your True Friends and Wellwishers,

• ...Barent van Tongeren,
• ...William Sewel,
• ...Jacob Claus.
• ...Stephen Crisp.
• ...John Roeloss,
• ...John Claus,
• ...Peter Hendriksz.

Amsterdam, the 9—19 of the 3d Month, alias March, 1686.

In answer to this, the Senate sent the following Resolution to the Subscribers of the aforesaid Letter, being, as appears by the Contents, the Decree of the Senate, so as it was enter'd into their Records, of which the Authentick Copy, signed by the City's Secretary, is in my Custody.

Lunae 15-25 Martii, 1686.

REceived a Letter the 12-22d Instant,* 21.1 written at Amsterdam the 9-19th of the same Month, and signed by Barent van Tongeren, William Sewel, Jacob Claus, Stephen Crisp, John Roeloss, John Claus, Peter Hendriksz, in answer to our Resolution of the 16-26th of February last, with Thanks for the promised Admission and Protection of this City, in their free Trade, and the Exercise of their Religion, without offending any; signifying thereby also, that they will be content without an Act under our Seal, and willing to rely on our Words. This having been under Delibe∣ration, it was thought meet, and resolved, That our Word shall effectually be kept to the Rescribers, and all others of their Persuasion, and that the promised Protection shall be really performed.

Ad Mandatum Senatus Speciale, O. Hillings, Secr.

Thus it pleased the Senate of Embden, to give to those called Qua∣kers, Liberty to dwell among them, with the free Exercise of their Religion.* 21.2 Some Time after, it happen'd that the Burghermaster An∣drews coming to the House of Magdalena van Loar, and the Preacher Alardyn, to the House of her Daughter Magdalena Haasbaant, desired both that they would cause what the Senate had resolved to be writ to England, that so it might be known there, that if any of the Quakers Persuasion would come over, and settle at Embden, they should be well received there.

Hereby we see how God hath the Hearts of all Men in his Hands, and that he turneth them whithersoever he will: For the Magistrates of Embden had some Years before, from a blind Zeal, kindled by those who ought to have stopt it, given forth very severe Edicts against the Quakers, and persecuted them fiercely; but now they allowed them an entire Liberty.

But leaving Embden, I turn again to England, where Persecution by this Time also came to a Stand,* 21.3 insomuch that the King order'd that all such imprison'd Quakers, as it was in his Power to release, should be set at Liberty: For those that were in Prison for not paying Tithes, &c. were under the Ecclesiastical Jurisdiction, which was out of the King's Reach. But many others wno had been in Custody several Years, appeared now at London, in the Annual Meeting of their Friends, to the great Joy of their Brethren: And when some of these went to thank the King for his Favour, they were kindly admitted; and there∣by he drew their Inclination towards him: For his Endeavours were now, as he said, to bring about a compleat Liberty of Conscience. What his Aim was, I am not to investigate, for he never attained to it. In the mean while he made Persecution generally to cease, not only in England, but also in other Places of his Dominions: For having heard that the Quakers in the Isle of Barbadoes in the West-Indies were very much molested, because for Conscience-sake they could not bear Arms, he order'd some of the Members of his Council to write the following Letter.

AFter our hearty Commendations, His Majesty having been pleased to refer unto us the Petition of the Quakers inhabiting in the Barbadoes,* 22.1 we have thought sit hereby to pray and require you to examine the Allega∣tions of the said Petitions and Papers hereunto annexed. And in as much as His Majesty having lately extended his Favour to those People here, may be enclined to continue the same towards them in this particular, we desire you to report unto us what Ease may be given them in Reference to the Militia-Act, and the Penalties thereby imposed, as far as it may consist with the Safety of the Island, and the Preserving of the Militia according to the Intention of the said Act. And so we bid you heartily Farewell.

Your Loving Friends, Jefferys, Craven, Albemarle, Middleton.

From the Council-Chamber in Whitehall, the 23d of July, 1686.

From this Letter it appears plainly that the King endeavoured to re∣lieve the Quakers from that Burthen of Persecution they were under. The following Letter is also a Proof of it, written by the Earl of Sun∣derland, (then, as I think, President of the Privy-Council) to the Earl of Huntington, to stop the Persecution in Leicestershire and Nottingham∣shire, where one John Smith had acted most grievously.

Whitehall, Dec. 7. 1686.

My LORD,

THE King being informed that one John Smith,* 23.1 a common Informer, doth very vexatiously prosecute the Quakers in the County of Lei∣cester, and in the Town and County of Nottingham; and His Majesty being pleased to extend His Favour to those of that Persuasion, His Majesty would have your Grace direct the Justices of Peace to give no sort of Countenance to the said John Smith, and his Prosecution against the Quakers. My Lord, I am for his Grace the Duke of Newcastle, one of His Majesty's most Honourable Privy Council, &c.

Your Grace's most Faithful and Humble Servant, SUNDERLAND, P.

To the Right Honourable the Earl of Huntington, one of His Majesty's most Honourable Privy-Council, Chief Recorder of Leicester, Custos Rotulorum of the County of Leicester.

The King being thus inclined to give Liberty to Prisoners, those who were in Custody for Religion, neglected no Opportunity to obtain Liberty; of which the following Petition is an Evidence.

To Chief Justice Herbert and Judge Wright assigned to hold As∣sizes and Goal-Delivery for the Western Circuit, at Wells, for the County of Somerset, the Thirtieth of the Month called March, 1686.

Several of the People called Quakers,* 24.1 now Prisoners to the Jail at Ivel∣chester, in the County of Somerset, on Behalf of themselves and ma∣ny others of the same People, in Humility shew,

THAT since the wise Disposer of all Things hath order'd your Em∣ployment in this Honourable Service, to relieve the Oppressed, and de∣liver the Captives; and since King James II. that now is, hath committed Part of his Clemency to your Custody, to distribute the same, according as

the Lord hath enclined his Heart; and having taken particular Notice of our Sufferings, hath signified his Will and Pleasure, that we, the People commonly called Quakers, should receive the full Benefit of his General Pardon, with all possible Ease; which Grace and Favour we, with all Thankfulness, acknowledge to God as the chief Author, who hath the Hearts of Kings at his Disposal; and to the King, as being ready herein to mind that which the Lord inclined his Heart unto, and not without Hope to find the like Opportunity to render to you our hearty Thanks, for the full Ac∣complishment of that which our God allows, and the King so readily grants us: And also hearing the Report of your Nobility and Moderation, in managing this weighty Trust committed to you, we are imboldned thus to address our selves, tho' in Plainness of Speech, yet in Sincerity of Heart, to lay before you, that we have for several Years been Prisoners to the Jail aforesaid, not for any Plotting against the King or Government, or Harm done to his Subjects; our peaceable Lives have manifested our Fidelity to the King, and Love to our Neighbours, it being contrary to our Princi∣ples to do otherwise: But only for Conscience-sake, because in Obedience to Christ Jesus we dare not Swear at all, or forbear to worship God, as he hath ordained, nor conform to those Worships which we have no Faith in; which to omit the one, or practise the other, we should therein sin, and so wound our Consciences, and break our Peace with God; and what good then should our Lives do us, if we might enjoy never so much of the World's Favour and Friendship?

Our humble Request therefore to you is, to consider and compassio∣nate our Suffering Condition, and improve the Power and Autho∣rity that God and the King hath entrusted you withal, for our Relief and Liberty; we still resolving, and hoping (thro' God's Assistance) for the future, to manifest our Fear to God, Honour to the King, and Honesty to all his Subjects, by our godly, hum∣ble, and peaceable Conversation. The particular Causes of our Im∣prisonments are herewith attested, under our Keeper's Hand. And we further pray, that mercenary Informers, and envious Prosecu∣tors against us, only for Conscience-sake, may, according to your Wisdom and Prudence, be discouraged from Prosecuting such Actions, by which many industrious and consciencious Families, and Persons, are in danger of being ruin'd; and we encouraged in our Diligence in our respective Callings, and may enjoy the Bene∣fit of our Industry; and so shall we be the better enabled to per∣form with Chearfulness the Duties we owe to God, the King, and all Men. The Lord guide you in Judgment, and more and more incline your Hearts to love Mercy, and do Justice, and grant you the Reward thereof; which is truly our Desire and Prayer.

This Petition was signed by sixteen Persons, some of which had been imprisoned fifteen, others ten, and some fewer Years; and to the Time of their Imprisonment was added, on what Account, viz. on Premu∣nire,* 24.2 Excommunication, and for Tithes, &c. And it had such Effect, that Chief Justice Herbert discharged these Prisoners; but before this was done, several of those that had been imprisoned there, died. Ma∣ny also were set at Liberty by the King's Proclamation; and it was in∣deed an unusual Thing, to enjoy such a free Liberty, that the malicious Persecutors were restrained by the higher Power.

George Fox was now mostly in and about London, endeavouring to bring all Things among his Friends into good Order; and therefore he writ several Papers, since he could not be every where in Person, and dis∣charge himself by Word of Mouth: and left Carelessness should creep

in, by reason af the Liberty that was now enjoyed, he writ the follow∣ing Epistle to his Friends.

Friends,

THE Lord by his Eternal Power hath opened the Heart of the King to open the Prison-doors,* 25.1 by which about fifteen or sixteen Hundred are set at Liberty; and hath given a Check to the Informers: So that in many Places our Meetings are pretty quiet. So my De∣sires are, that both Liberty and Sufferings, all may be sanctified to his People; and Friends may prize the Mercies of the Lord in all Things, and to him be thankful, who stilleth the raging Waves of the Seas, and allayeth the Storms and Tempests, and maketh a Calm. And therefore it is good to trust in the Lord, and cast your Care up∣on him, who careth for you. For when ye were in your Goals and Prisons, then the Lord did by his Eternal Arm and Power uphold you, and sanctified them to you (and unto some he had made them as a Sanctuary;) and tried his People, as in a Furnace of Affliction, both in Prisons, and Spoiling of Goods. And in all this the Lord was with his People, and taught them to know, that The Earth is the Lord's, and the Fulness thereof; and that he was in all Places, who crowneth the Year with his Goodness, Psal. lxv. Therefore let all God's People be diligent, and careful to keep the Camp of God holy, pure and clean, and to serve God and Christ, and one another in the glorious, peaceable Gospel of Life and Salvation; which Glory shines over God's Camp, and his great Prophet, and Bishop, and Shepherd is among or in the midst of them, exercising his Heavenly Offices in them: So that you his People may rejoice in Christ Jesus, thro' whom you have Peace with God. For he that destroyeth the Devil and his Work, and bruises the Serpent's Head, is all God's People's heavenly Foundation and Rock to build upon; which was the Holy Prophets and Apostles Rock in Days past, and is now a Rock of our Age; which Rock and Foundation of God standeth sure. And upon this the Lord God establish all his People. Amen.

G. F.

London, the 25th of the 7th Month, 1686.

In this Year David Barclay died at Ury in Scotland.* 25.2 Before his De∣parture he utter'd many excellent Expressions indeed. I may not omit to mention some Particulars. In the latter End of September, being past the 76th Year of his Age, he was taken with a Fever, which con∣tinued two Weeks; and being much troubled with the Gravel, his Sick∣ness was accompanied with Pain in making Water. Two Days before his Death, feeling his Weakness, and being in an Agony, he said to his Son Robert, who was with him, I shall go now to the Lord, and be ga∣thered to many of my Brethren who are gone before me. On the 11th of October, very early in the Morning, he growing weaker, the said Robert Barclay signified to him, that his Travel was, That he that love•• him, might be near him to the End. To which he answered, The Lord is nigh, and said further to thofe about him, Ye are my Witnesses in the Presence of God, that the Lord is nigh. And a little after, he said, The perfect Discovery of the Day-spring from on high, how great a Blessing it hath been to me and my Family! Robert Barclay's Wife asking, if he would have something to refresh him, he said, It needed not; and lay¦ing his Hand upon his Breast, he said, He had that inwardly, that re∣freshed him. A little while after, he was heard several Times to say, The Truth is over all; and taking his Son's eldest Son to him, he blessed him, and said, He prayed God he might never depart from the Truth.

Then his Son's eldest Daughter coming near, he said, Is this Patience? (for that was her Name.) Let Patience have its perfect Work in thee. And after kissing the other four of his Son's Children, he laid Hands upon them, and blessed them. His Apothecary, that attended him, coming also near, he took him by the Hand, and said, Thou wilt bear me witness, that in all this Exercise I have not been curious to tamper, nor to pamper the Flesh. To which the Apothecary said, Sir, I can bear witness that you have always minded the better and more substantial Part; and I rejoice to see the blessed End the Lord is bringing you to. To this the sick Man reply'd, Bear a faithful and true Witness; yet it is the Life of Righteousness; the Life of Righteousness it is that we bear Te∣stimony to, and not to an empty Profession. Then he called several Times, Come, Lord Jesus, come, come! And said also, My Hope is in the Lord. Afterward he slept now and then for some Hours; and seeing a Car∣penter coming into the Room, he said to his Son, See thou charge him to make no manner of Superfluity upon the Coffin. In the Afternoon se∣veral of his Friends came to see him, which he having observed, said, They were come in a seasonable Time; and after some Words were spoken, and that Patrick Living stone had prayed, which ended in Praises, the sick old Man held up his Hands, and said, Amen, Amen, for ever! And after those that were present stood up, he said, How precious is the Love of God among his Children, and their Love to one another! Thereby shall all Men know that ye are Christ's Disciples, if ye love one another. How precious a Thing it is to see Brethren to dwell together in Love! My Love is with you, I leave it among you. Several of his Friends, pretty late at Night, standing about the Bed, and perceiving some of them to weep, he said, Dear Friends, all mind the inward Man, heed not the out∣ward. There is one that doth reward, the Lord of Hosts is his Name. Next Morning, after he had heard the Clock strike Three, he said, Now the Time comes. And a little after he was heard to say, Praises, Praises, Praises to the Lord! Let now thy Servant depart in Peace. In∣to thy Hands, O Father, I commit my Soul, Spirit and Body. Thy Will, O Lord, be done in Earth, as it is in Heaven. These Sentences he spoke by little Intervals, one after another; and soon after five in the Morn∣ing, the 12th of October, he slept in Peace and Quiet, there being pre∣sent at his End above twenty Persons, who were Witnesses to what hath been here related. His Corps was attended to the Grave by numerous Followers; and tho' he had order'd not many to be called to his Burial, yet a great Number of the Gentry came uninvited, from an Esteem they bore to his Memory.

In this Year also Anne Downer departed this Life,* 25.3 one of the first of those called Quakers at London; she had been married first to Benjamin Greenwell, and was afterwards Wife to George Whitehead. Being taken ill, she removed to a Place out of London, and her Sickness increasing, she perceived it was like to take her away. Her ancient Friend Mary Stout, visiting her, ask'd her, If she knew her, she said, Yes, very well, 'tis Mary Stout. I have my Memory very well, and my Understanding is clear, tho' I am very weak; but I am given up unto the Will of the Lord, whether to dye, or to live; for I have been faithful to him in what I knew, both in Life and Death. Perceiving some to be troubled concerning her, she said, There is no Cause for you to be troubled or concerned; for I am well, and in Peace. Many christian Exhortations she gave on her dying Bed, and said to some of her Friends who came to visit her, What, do ye come on purpose to see me! I take it as an Effect of the Love of God, and I pray God bless your Children. To another she was heard to say, If I never see thy Face more, it is well with me: God doth know my Integrity, and how I have been, and walked before him. The Evening before she died, she

said to her Husband George Whitehead, &c. The Lord is with me, I bless his Name. I am well: •••• may be you are 〈◊〉〈◊〉 I shall be taken away; and if if be, the Will of the Lord be done. Do not trouble your selves, nor make any great ado about me. But, my Dear, go to Bed, go to Rest; and if I should speak no more Words to thee, thou knowest the everlasting Love of God. She was heard also to say, That she had done with all Things in this Life, and she had nothing troubled her, but was at true Peace and Ease every Way. And a few Hours before she departed, she said, Tho' I am in a dying Condition, yet it is a living Death; for tho' Weakn••ss seizes the Body, yet my Understanding is as clear as when in Health. Thus she departed this Life quietly, about the Age of sixty-three Years, having been a Woman well ••••sted, and very serviceable to the Church, not only with wholsome Exhortations, but also by her christian Care for the Sick and Poor, and for Widows and Orphans, who by her Decease lost an eminent Mother.

About this Time, G. Fox writ some general Epistles (some: of which were pretty large) to his Friends, exhorting them to shun Strife, to keep to mutual Love and Unity, and to mind true Piety. He writ many other edifying Papers, and since the Papists now appeared barefaced, and per∣formed their Worship publickly, and there was much Talk of their Pray∣ing to Saints,* 25.4 and by Beads, in the Year 1687 he emitted the following Paper concerning Prayer, not fearing to contradict openly that which he judged to be Superstition, tho' the King himself was of the Popish Religion.

CHrist Jesus,* 25.5 when he taught his Disciples to pray, said unto them, When ye do pray, say, Our Father which art in Heaven, hallowed be thy Name, &c. Christ doth not say, that they should pray to Mary, the Mother of Christ; nor doth he say, that they should pray to An∣gels, or to Saints that were dead. Christ did not teach them to pray to the Dead, nor for the Dead. Neither did Christ or his Apostles teach the Believers to pray by Beads, nor to sing by outward Organs: But the Apostle said, he would sing and pray in Spirit: For the Spirit it self maketh Intercession; and the Lord, that searcheth the Hearty know∣eth the Mind of the Spirit.

To take Counsel of the Dead, was forbidden by the Law of God; but they were to take Counsel of the Lord; And he hath given Christ in the New Covenant, in his Gospel-day, to be a Counsellor and a Lead∣er, to all his Believers in his Light. And Men are not to run to the Dead for the Living: For the Law and Testimony of God forbids it. Those Jews, that refused the running Waters of Shiloh, the Floods and Waters of the Assyrians and Babylonians came over them, and carried them into Captivity: And they that refuse the Waters of Christ, they are overflown with the Flood of the World, that lieth in Wick∣edness. They that asked Counsel of Stocks and Stones, their State was in the Spirit of Error and Whoredom; and they were gone a whoring from God, Hos. iv. 12. And they, that joined themselves to Baal-Peor, and eat the Sacrifices of the Dead, provoked the Lord's Anger, and brought the Lord's Displeasure upon them, Psal. cvi. 28, 29. So here ye may see, the Sacrifices of the Dead were forbidden. The Liv∣ing know that they shall die; but the Dead know not any Thing; nei∣ther have they any more a Reward, for the Memory of them is forgottetn. Eccles. ix. 5. Wo to the rebellious Children, saith the Lord, that take Counsel, but not of me; and that cover with a Covering, but not of my Spirit, that they may add Sin to Sin, Isa••. xxx. 1.

On the 20th of the Month called March being the 1st Month, Robert Widders, one of the first Preachers among those called Quakers, died; and G. Fox was now much at London;* 25.6 but he grew more and more weak in Body, having endured many Hardships and cruel Imprisonments for the Truth. Sometimes he went into the Country to take the fresh Air, and at other Times he was a While at the Country-House of his Son-in-Law William Mead,* 25.7 who married one of his Wife's Daughters. In the mean while he writ much; for he was of a laborious Temper, and did not omit under all his Business, to visit the Meetings of his Friends, and to edify them by his Admonitions and Exhortations. For now they were suffered to keep their Meetings unmolested, since the King in the Month called April, published his long expected Declaration for Liberty of Conscience to all his Subjects;* 25.8 which contained, That henceforth the Execution of all penal Laws concerning Ecclesiastical Matters, for not com∣ing to Church, for not receiving the Sacraments, or for any other Noncon∣formity with the established Religion, or for performing religious Wor∣ship in any other Way, should be suspended,&c.

It would indeed have been more acceptable if this Liberty had been established by the King and Parliament, this being granted as yet only by Vertue of his Royal Prerogative: But however it was, Liberty was enjoyed. The Friends therefore of the Church at London, seeing how those of other Persuasions presented Addresses of Thanks to the King, for his Declaration for Liberty of Conscience, which was now published, and whereby the Dissenters were permitted to perform their Worship freely, provided their Preaching did not tend to make the Minds of People averse to the Government, thought it convenient to draw up an Address also, and present it to the King; which was as followeth;

To King JAMES II. over England, &c.

The Humble and thankful Address of several of the King's Sub∣jects, commonly called Quakers, in and about the City of Lon∣don, on Behalf of themselves, and those of their Communion.

May it please the KING,

THough we are not the first in this Way,* 26.1 yet we hope we are not the least sensible of the great Favours we are come to present the King our humble, open, and hearty Thanks for, since no People have received greater Benefits, as well by opening the Prison-doors, as by his late excellent and christian Declaration for Liberty of Conscience, none having more severely suffered, nor stood more generally exposed to the Malice of ill Men, upon the Account of Religion; and tho' we enter∣tain this Act of Mercy with all the Acknowledgements of a persecuted and grateful People, yet we must needs say, it doth the less surprize us, since 'tis what some of us have known to have been the declared Principle of the King, as well long before, as since he came to the Throne of his Ancestors.

And as we rejoice to see the Day, that a King of England should from, his Royal Seat so universally assert this glorious Principle, that Conscience ought not to be constrained, nor People forced for Matters of meer Re∣ligion, (the Want of which happy Conduct in Government, has been the Desolation of Countries, and Reproach of Religion) so we do with humble and sincere Hearts, render to God first, and the King next, our sensible Acknowledgments; and because they cannot be better express'd than in godly, peaceable, and dutiful Life, it shall be our Endeavour, (with God's Help) always to approve our selves the King's faithful and loving Sub∣jects,

and we hope that after this gracious Step the King hath made to∣wards the Union of his People, and Secur•••• 〈◊〉〈◊〉 of their common Interest, has had a due Consideration, there will be no Room lest for those Fears and Jealousies, that might render the King's Reign uneasy, or any of them unhappy.

That, which remains, Great Prince, for us to do, is, to beseech Almighty God (by whom Kings reign, and Princes decree Justice) to inspire thee more and more with his excellent Wisdom and Understanding, to pursue this Christian Design of Ease to all religious Dissenters, with the most agreeable and lasting Methods: And we pray God to bless the King, his Royal Family, and People, with Grace and Peace; and that after a long and prosperous Reign here, he may receive a better Crown a∣mongst the Blessed.

Which is the Prayer of, &c.

This Address was received favourably, and therefore those of the Yearly Meeting, which some Time after was held at London, also drew up an Address; and some Deputies of that Meeting went to Windsor, where the Court then was, and where W. Penn, one of those that had been chosen to present the Address, made the following Speech to the King.

May it please the KING,

IT was the Saying of our Blessed Lord to the captious Jews,* 27.1 in Case of Tribute, Render to Caesar the Things that are Caesar's, and to God the Things that are God's. As this Distinction ought to be observed by all Men, in the Conduct of their Lives, so the KING has given us an illustrious Example in own Person, that excites us to it; for while HE was a Subject, HE gave Caesar his Tribute; and now HE is a Caesar, gives GOD his Due, (viz) The Sovereignty over Consciences. It were a great Shame then, for any Englishman (that pretends to Christianity) not to give GOD his Due. By this Grace, HE has relieved His distressed Subjects from their cruel Suffer∣ings, and raised to Himself a new and lasting Empire, by adding their Affections to their Duty. And we pray God to continue the KING in this noble Resolution, for HE is now upon a Princi∣ple, that has Good-nature, Christianity, and the Goodness of civil Society on its Side, a Security to Him beyond all the little Arts of Government.

I would not that any should think, that we came hither with De∣sign to fill the Gazette with our Thanks: But as our Sufferings would have moved Stones to Compassion, so we should be harder, if we were not moved to Gratitude.

Now since the KING's Mercy and Goodness have reached to us throughout the Kingdom of England, and Principality of Wales; our general Assembly from all those Parts, met at London about our CHURCH-AFFAIRS, has appointed us to wait upon the KING with our humble Thanks, and me to deliver them, which I do by this ADDRESS, with all the Affection and Respect of a dutiful Subject.

After W. Penn had thus delivered himself, he presented the Address to the King, which that Prince kindly receiving, gave it him again to read, which W. Penn did, and it was as followeth;

To King JAMES II. over England, &c.

The Humble and Grateful Acknowledgements of his Peaceable Subjects, called Quakers, in this Kingdom.

From their usual Yearly Meeting in London, the Nineteenth Day of the Third Month, vulgarly called May, 1687.

WE cannot but bless and praise the Name of Almighty God,* 28.1 who hath the Hearts of Princes in his Hand, that he hath in∣clined the King to hear the Cries of his suffering Subjects for Con∣science-sake; and we rejoice, that instead of troubling him with Com∣plaints of our Sufferings, he hath given us so eminent an Occasion to present him with our Thanks. And since it hath pleased the King out of his great Compassion, thus to commiserate our afflicted Con∣dition, which hath so particularly appeared by his gracious Procla∣mation and Warrants last Year, (whereby above twelve hundred Pri∣soners were released from their severe Imprisonments, and many others from Spoil and Ruin in their Estates and Properties) and his Princely Speech in Council, and christian Declaration for Liberty of Conscience, in which he doth not only express his Aversion to all Force upon Con∣science, and grant all his dissenting Subjects an ample Liberty to wor∣ship God in the Way they are persuaded is most agreeable to his Will, but gives them his Kingly Word, the same shall continue du∣ring his Reign; we do (as our Friends of this City have already done) render the King our humble, christian, and thankful Acknowledg∣ments, not only in Behalf of our selves, but with Respect to our Friends throughout England and Wales; and pray God with all our Hearts to bless and preserve thee, O King, and those under thee in so good a Work: And as we can assure the King it is well accepted in the Counties from whence we came, so we hope the good Effects thereof for the Peace, Trade, and Prosperity of the Kingdom will pro∣duce such a Concurrence from the Parliament, as may secure it to our Posterity in after Times, and while we live, it shall be our Endeavour (thro' God's Grace) to demean our selves, as in Conscience to God, and Duty to the King, we are obliged,

His Peaceable, Loving, and Faithful Subjects.

After William Penn had read the said Address, the King spoke as followeth:

Gentlemen,

I Thank you heartily for your Address.* 29.1 Some of you know (I am sure you do, Mr. Penn) that it was always my Principle, that Conscience ought not to be forced; and that all Men ought to have the Liberty of their Consciences. And what I have promised in my Declaration, I will continue to perform as long as I live; and I hope before I die, to settle it so, that after Ages shall have no Reason to alter it.

Here we see what the King declared to be his Intention: But per∣haps that Prince did not consider, that if such a general Liberty had been procured, he should not have been able to make it continue longer than the Popish Clergy would have thought it convenient. For who is ignorant what an unlimited Power the Roman Prelates have usurped,

not only in the Ecclesiastical, but also in the Political Part? Insomuch, that tho' the King's Intention might have been really sincere, yet it's like it would have been thwarted, tho' he might have been willing that it should be otherwise. That his Meaning was sincere, several I know, that were not of his Persuasion, have believed; and among these there were such, who thought that Liberty of Conscience might have been so established, that it should not have been in the Power of the Papists to break it. But Time hath shewn, that King James was not to be the Instrument for Settling such a Liberty of Conscience, and that the Repealing of the penal Laws was reserved for another Prince. Yet the King was by some thought to do what he could to stop rapacious Persecutors, and to restrain their Power, with Respect to imposing of Oaths. It is true, it was said that the King might not do so; for by granting this Liberty to the Quakers, he opened a Door for the Ro∣manists to bear Offices, without taking the required Oaths. Now that he discharged the Quakers from these Oaths, may appear by the fol∣lowing Order to the Lord Mayor of London;

Whitehall, Nov. 6. 1687.

My Lord,

THE King being informed that Edward Brooker,* 30.1 Henry Jefferson, and Joseph Tomlinson, being Quakers, are by Mr. Barker, Stew∣ard of Southwark, put upon serving of several Offices, as Constables, and the like, which they are willing to do; but the Oaths being tendered to them, from which they think themselves exempted by the King's Declara∣tion for Liberty of Conscience, they are threatned to be fined, and other∣wise molested for their Refusal to take them: His Majesty commands me to let your Lordship know, that his Pleasure is, that the said Edward Brooker, Henry Jefferson, and Joseph Tomlinson, and all other Quakers, should now, and for the future, either be allowed to serve the said Offices, without taking any Oaths, or else that they be not fined, or otherwise mo∣lested upon that Account: And his Majesty would have you give Order therein accordingly. I am, my Lord,

Your Lordship's most humble Servant, SUNDERLAND.

Now whereas in some Places Goods taken from the Quakers lay still unsold, the King ordered those Goods to be restored to them, as may appear by the following Letter, written to the Mayor and Al∣dermen of Leeds in Yorkshire.

Whitehall, Dec. 14. 1687.

Gentlemen,

THE King being informed that some Goods belonging to John Wales,* 31.1 and other Quakers of Leeds, which were seized and taken from them upon the Account of their religious Worship, do remain unsold in the Hands of John Todd, who was Constable at the Time of the Seisure, or in the Hands of some other Persons: And his Majesty's Intention being, that all his Subjects shall receive the full Benefit of his Declara∣tion for Liberty of Conscience, his Majesty commands me to signify his Pleasure to you, that you cause the Goods belonging to the said John Wales, and all other Quakers of Leeds, which were heretofore seized, upon the Account of religious Worship, and are unsold, in whose Hands soever they remain, to be forthwith restored to the respective Owners, without any Charge. I am, Gentlemen,

Your affectionate Friend and Servant, SUNDERLAND.

By such Means some got their Goods again, that had been taken from them upon the Account of religious Worship; for in many Places they lay long unsold, because few would buy Goods so taken. And that the King by these his Favours drew the Love and Affection of many of his Subjects towards himself, none need to wonder; for what∣ever his Religion was, he delivered them from that grievous Burden, under which they had been oppressed so many Years. To this may be added, that he used them kindly in all Respects, and would not suffer his Servants to molest any for not pulling off their Hats, when they came near his Royal Person; Nay, so far went this Condescension, that a certain Country-man of the Quakers Persuasion,* 31.2 coming to him with his Hat on his Head, the King took off his own Hat, and held it under his Arm; which the other seeing, said, The King needs not keep off his Hat for me. To which that Prince returned, You don't know the Custom here, for that requires, that but one Hat must be on here. I have been told of more such like Occurrences, which I pass by; but it appears from thence, that the King endeavoured to have among the Quakers, the Repute of a mild and courteous Prince.* 31.3 And this Year he gave in Scotland also full Liberty of Conscience, and freed those that were still under Sufferings, granting them the free Liberty of their religious Meet∣ings. The said Liberty he also allowed to the Presbyterians, provided they should not meet in the Fields, or in Sheds, as some did.

The King having thus granted Liberty of Conscience to People of all Persuasions,* 31.4 did whatever he could to introduce Popery in England; for he permitted the Jesuits to erect a College in the Savoy at London, and suffered the Fryars to go publickly in the Dress of their Monas∣tical Orders. This was a very strange Sight to Protestants in England, and it caused no small Fermentation in the Minds of People, when the Fellows of Magdalen College at Oxford were by the King's Order dispossessed,* 31.5 to make Way for Romanists. This was such a gross U∣surpation, that W. Penn, who had ready Access to the King, and who endeavoured to get the penal Laws and Test abrogated, thinking it possible to find out a Way, whereby to limit the Papists so effectu∣ally, that they should not be able to prevail, did, for all that, not omi•• to blame this Usurpation at Oxford, and to tell the King, That it was an Act which could not in Justice be defended; since the general Liber∣ty of Conscience did not allow of depriving any of their Property, who did what they ought to do, as the Fellows of the said College appeared to have done. But this could not cool the King's Zeal for Popery; for he drove on fast, without Disguise, to that Degree, that the Pope's Nuncio D' Ada,* 31.6 this Summer made his publick Entry at Windsor, in very much State. Great Endeavours were now made to repeal the penal Laws and Tests; for when this Point was gained, then Papists could be admitted into the Government as well as others: And such a general Liberty of Conscience making an alluring Shew,* 31.7 several Dis∣senters, as Baptists, and others, served the King with their Pens on this Account: And W. Penn, who always had been a Defender of Liberty of Conscience, was also not unactive in this Affair, tho' with a good In∣tent, howbeit he might have failed in his Expectation. I remember, when in those Days the Patrons of the Church of Rome asserted Li∣berty of Conscience to be a Christian Duty, I heard somebody say, Can the Ethiopian change his Skin, or the Leopard his Spots?* 31.8 The King laboured also to persuade the Prince and the Princess of Orange to give their Assent to the Repealing of the Test and penal Laws; but this could not be obtained of them. And since the King caused the Advo∣cate James Stewart, to write concerning this Matter to the Heer Fagel, Counsellor, and chief Pensionary at the Hague, he answered this Paper

in a Letter to the said James Stewart, wherein he declared the Judg∣ment of the Prince and Princess in this Case, and signified,

That they were willing to assent to the Repealing of the penal Laws, as far as they had any Tendency to the Exercise of Worship; but as for those that debarred Papists from sitting in Parliament, of which the Test was not the least, they could not give their Assent to the Repealing of such Limitations.

This Letter was generally approved by the Protestants in England. But the King for all That, went on with the in∣troducing of Popery;* 31.9 and about the Beginning of the Year 1688, he not only put in several Romanists to be Fellows of Magdalen College at Oxford,* 31.10 but endeavoured also to usher those of his Persuasion into the Magistracy; and the better to cloak this Design, he would have other Dissenters also chosen; but they generally rejected this Offer, as did also Stephen Crisp at Colchester, who was too circumspect to be caught thus, and therefore he declined the Offer.

The King's Declaration for Liberty of Conscience,* 31.11 was, on the 27th of the Month called April, published again, To shew that he was firm and constant in his Resolution, and that his Intentions were not changed since he issued it out, to excite his Subjects to join in it, and to chuse such Members of Parliament, as might do their Part to finish what he had begun. Hereto was annexed an Order of the Council, for Reading this Declaration in all Churches and Chappels throughout the Kingdom; and ordering the Bishops, to send and distribute the Declaration through∣out their several Dioceses to be read accordingly. But they refused to do so, pretending it was not legal, (tho' some there were who thought it was,) because they were against Liberty of Conscience. Now the Arch∣bishop of Canterbury,* 31.12 and six other Bishops, petition'd the King,

Not to insist on the Distribution and Reading of his Declaration, alledg∣ing, that their great Averseness to the Distribution and Publication of it in their Churches, proceeded neither from any Want of Duty and Obedience to his Majesty, nor yet from any Want of due Ten∣derness to Dissenters; but because it was founded upon such a Dis∣pensing Power, as had been often declared illegal in Parliament.

This Refusal the King so resented, that he sent these Bishops to the Tower.* 31.13 Whilst they were thus confined, there was much Discourse every where about this Matter; and since it was well known, that some Bishops had been the Promoters of the former Persecutions, some it seems, spoke also in Prejudice of these that were now under Confine∣ment.* 31.14 This being reported to them, they said That the Quakers belied them, and divulged that they (the Bishops) had been the Cause of the Death of Some. This gave Occasion to Robert Barclay to visit the Bi∣shops in the Tower; and speaking with them, he gave them undeniable Proofs of some Persons, who by Order of Bishops had been kept in Prison till Death, tho' they had been told of the Danger of these Per∣sons by Physicians that were not Quakers. This was so evidently ma∣nifested by R. Barclay, that they were not able to deny it: Yet Bar∣clay told them, That since they themselves were now under Oppression, the Intention of the Quakers was in no wise to publish such Matters, lest thereby they should exasperate the King against them. And they were careful indeed not to do any Thing that might aggravate the Case of these Prisoners; for it was not Time now to rub old Sores, since the Bishops themselves seemed to be inclined to declare for Liberty of Con∣science. And since this Liberty was now enjoyed all over the King∣dom, those called Quakers thought it convenient at their Yearly Meet∣ing, which was held this Summer at London, again to draw up an Ad∣dress to the King, and to acquaint him of one Thing more, which continued to be troublesome to them. This Address they presented to him, and was as followeth;

To King JAMES II. over England, &c. The Humble Address of the People called Quakers, from their Yearly Meeting in London, the 6th Day of the Month called June, 1688.

WE the King's loving and peaceable Subjects,* 32.1 from divers Parts of his Dominions, being met together in this City, after our usual Manner, to inspect the Affairs of our christian Society through∣out the World, think it our Duty humbly to represent to him, the blessed Effects the Liberty he has graciously granted his People to worship God according to their Consciences, hath had, both on our Per∣sons and Estates: For whereas formerly we had ever long and sor∣rowful Lists brought to us from all Parts almost of his Territories, of Prisoners, and the Spoils of Goods, by violent and ill Men, upon Account of Conscience, We bless God, and thank the King, the Jails are every where clear, except in Cases of Tithes, and the Repairs of Parish-Churches, and some few about Oaths; and we do in all Humi∣lity lay it before the King, to consider the Hardships our Friends are yet under for Conscience-sake in those Respects, being in the one chiefly exposed to the present Anger of the offended Clergy, who have therefore lately imprison'd some of them till Death; and in the other they are rendered very unprofitable to the Publick and themselves; for both in Reference to Freedoms in Corporations, Probates of Wills and Testaments, and Administrations, Answers in Chancery, and Exchequer, Trials of our just Titles and Debts, Proceeding in our Trade at the Cus∣tom-House, Serving the Office of Constables, &c. they are disabled, and great Advantages taken against them, unless the King's Favour do in∣terpose; and as we humbly hope he may relieve us, so we confident∣ly assure our selves he will ease us what he can.

Now since it has pleased thee, O King, to renew to all thy Sub∣jects, by thy last Declaration, thy gracious Assurances to pursue the Establishment of this Christian Liberty and Property upon an unalter∣able Foundation; and in Order to it, to hold a Parliament in Novem∣ber next at farthest:

We think our selves deeply engaged to renew our Assurances of Fi∣delity and Affection, and with God's Help, intend to do our Parts for the perfecting so blessed and glorious a Work; that so it may be out of the Power of any one Party to hurt another upon the Account of Conscience: And as we firmly believe that God will never desert this just and righteous Cause of Liberty, nor the King in maintaining of it, so we hope by God's Grace to let the World see we can honestly and heartily appear for Liberty of Conscience, and be inviolably true to our own Religion, whatever the Folly or Malice of some Men on that Account, may suggest to the contrary.

This Address being presented to the King was well received. Some have been ready to think, that the latter Part of this Address con∣cerned the Office of Magistrates, which not without Reason 'tis be∣lieved that a Christian might serve, with no more Disparagement to an inoffensive Life, than 'tis inconsistent for a pious Father to give due Correction to his rebellious Child: For tho' our Saviour charges not to re∣sist Evil,* 32.2 but to love Enemies; and that he reproving Peter, who from a forward Zeal cut off the High Priest's Servant's Ear,* 32.3 said to him, Put up thy Sword into the Sheath: And that also the Apostle James disap∣proves War and Fighting, yet we find in sacred Writ, that the Apostle Paul calls the Magistrate,* 32.4 the Minister of God, and a Revenger to exe∣cute

Wrath upon him that doth Evil; and he saith in plain Terms, th•••• he beareth not the Sword in vain.

But to return to my Relation, and to take up again the Thread of this History, from which I have been diverted a little by this Digres∣sion; I know there were some in those Days, who thought that if People of all Persuasions in England had a Share in the Government, proportionable to their Number, a Means might have been found out, to hinder any Party, especially the Papists, from exalting themselves a∣bove the others. But to me it seems not improbable, that if this had Effect, and a higher Hand had not cut off the Way thereto, it would have appeared that those Men did not reckon well. But it never came to this Pass, for the King's Power was tottering already, tho' he en∣deavoured to support it, even with good Means; for to be helpful to his Subjects, who, tho' free-born Men, were deprived of their Freedom, meerly because for Conscience-sake they could not swear, and to help them to this Right to which they were entitled as well as others, could not be judged undue Means, unless under it had been hidden an Intent to introduce this Liberty also in Favour of the Papists, tho' they did not believe Swearing unlawful.

There were now at Norwich about Forty of the People called Quakers, who having petitioned the King, that he would be pleased to cause them to be made Freemen, obtained the following Order from him.

The King's Order on the Petition of the Quakers at Norwich for their Freedom.

To our Trusty and Well-beloved our Attorney General.

JAMES Rex.

TRusty and well-beloved, we greet you well:

Whereas we have re∣ceived a good Character of the Loyalty of our well-beloved Subjects, Thomas Howard, Peter Launce, William Booley, Henry Jackson, Ed∣ward Pears, John Jenn, Nicholas Comfit, John Harridence, John Gur∣ney, Samuel Wasey, Edmund Cobb, Philip Pain, Josiah Sherringham, Anthony Alexander, Thomas Darmar, John Cadee, John Fiddeman, William Kiddle, James Pooley, John Defrance, Jun. Daniel Sharpin, William Milchar, William Brown, John Sharpen, Jun. Samuel Kettle, Stephen Ames, Richard Rose, Benjamin Stud, Edward Monk, John Cor∣nish, John Hodson, James Polls, Michael Parker, Richard Brown, Daniel Dye, Jun. John Elsegood, John Pike, and John Allen, we have thought fit hereby to require you, forthwith to make all and every the Persons above∣mentioned, Freemen of that our City of Norwich, with all the Rights and Privileges thereunto belonging, without administring unto them any Oath or Oaths whatsoever, with which we are graciously pleased to dispence in their Behalf; and for so doing this shall be your Warrant. And so we bid you farewell.

Given at our Court at Whitehall, the 13th Day of Ju∣ly, 1688, in the fourth Year of our Reign.

By his Majesty's Command, SUNDERLAND.

'Twas now said commonly,* 33.1 that the King might not do thus; and those who grudged the Quakers this Liberty, did not stick to set forth this Dispensation in very ill-favoured Colours; nay they said that William Penn advised the King to do, what he could not do without breaking his Promise. But if the King had made no greater Infringement, his Reign it may be would have lasted longer: But the Dispossessing of the Fellows of Magdalen College at Oxford, the Imprisonment of the Bishops, and the publick Admittance of Jesuits and Monks, caused a Ferment in the Minds of People. Now the Bishops were tried at the King's-bench-bar, in Westminster-hall; but they were acquitted, and so released. The King

also had appointed some Ecclesiastical Commissioners; but many look'd upon this as a kind of Inquisition, and it seemed not well to agree with Liberty of Conscience, which if he had maintained justly, according to the Advice of the Quakers in their Address, it is not likely that he would have come to such a Strait, as now he was put to.

Not long before this Time,* 33.2 one Theophila Townsend, a Woman of Years and Understading, published a Book, wherein she gave a Relation of the grievous Persecution her Friends in Glocestershire had suffered, by Imprisonment and Spoil of Goods, and how she herself had also un∣dergone many Sufferings, and had been imprisoned in the Castle of Glo∣cester more than three Years. Among other Cases she relates also, how some Time before her Imprisonment it happened, that by Order of the Justices Thomas Cutler, and James George, she being seized in the Street, said to the Latter, That the Lord would plead her Cause, and that what Measure he meted, should be measured to him again. And it thus happened, that before she was released, the Wife of the said George, who took her from her Husband, was by Death taken from him. After∣wards this George came with the Bishop of Glocester into a Meeting, where Theophila was on her Knees praying: At which the Bishop asking him, Whether she was the Woman he spoke of, and he answering, Yes, my Lord;* 33.3 the Bishop took her by the Arm with such Violence, that he had almost pulled her down backward, saying, Give over, Woman, and obey the King's Officers. But such was her Zeal that it could not be stop'd; for the more Opposition she met with, the more she felt herself encou∣raged, and inspired, to praise God for his Goodness; And tho' the Bishop stirred up the Justice, yet it seemed not in his Power to break off the Current of her Speech; so that they let her alone, till she ha∣ving discharged herself, stood up. Then the Names of those that were met, were taken in Writing; and some Time after, she, tho' aged and weakly, was in Winter-season led three or four Miles thro' the Snow, and committed to Jail at Glocester, where she was kept three Years and four Months, and then released by King James. Afterward she published a Book, as hath been said already, in which she gave an Account how some of her Friends had been beaten, punch'd, and abused to that Degree, that they died of it, as she testified to have seen her∣self:

Yet, said she, tho' many died who were stronger than I, it hath pleased the Lord to preserve my Life, that I may speak to the Praise of his Name, and tell of his Wonders, and put you, Persecutors, once more in Mind what belongs to your Peace. Blessed be the Lord, he is risen for Zion's-sake, which ye have plowed long as a Field; and when her Enemies have done their Worst, then the Lord shall make his Zion to be an everlasting Glory, and Jerusalem the Praise of the whole Earth. And as ye see now in others that Persecution is Evil, so see it also in your selves: Repent in Dust and Ashes. Re∣member who it was tha•• said, The wise Man's Eyes are in his Head, but the Fool walketh in Darkness. The Eyes of Fools look out for Mistakes in others, and they blame in others what they are guilty of themselves. Methinks the Eyelids of the Morning, that's now dawned and rising before you, ought to bring you to a true Sight of your Condition in this Matter.

Going on thus, she reproves the Informers who had enriched themselves with the Spoil of their Neigh∣bours;* 33.4 and she also relates, how the Priest of Glocester had put his Name to a Petition to the King, in which Justice George, and others, desired that the Meeting-house of the Quakers might be given to the Town, to make a Work-house of for the Poor.

But, said she, this is like Judas, who, when the Woman came with an Alabaster-box of very precious Spikenard, said, Why was this Waste made? Why was not the

Ointment sold, and the Money given to the Poor? But the Scrip∣ture saith, That this he said, not that he cared for the Poor, but be∣cause he was a Thief, and had the Bag.* 33.5 Thus the Priest made it ap∣pear by what he did, that he was not a true Minister of the Gospel; for he came short of the Works of the Law, which saith, Thou shalt not covet thy Neighbour's House, nor any Thing that is thy Neighbour's. And Christ commands, to do unto Men what we would have them do unto us; by which it is plain that such doings are contrary to the Law and the Gospel. Those now who will have such blind sleepy Watchmen to be their Teachers, let them pay them, and not con∣strain others (who know them to be blind) to pay them also.

〈◊〉〈◊〉 ••ing to those who had a Hand in the Spoiling of Goods, and 〈◊〉〈◊〉 forth the odiousness of that Work,* 33.6 she saith at last;

I do not write this from a Spirit of Revenge against any, but it is in the Love of God, to warn you, and to exhort you to Repentance, that ye may find Mercy with the Lord, which is the real Desire of my Soul. I can truly say, in the Presence of the Lord, that I have nothing in my Heart but Love and Good-will to the worst of our Enemies, and this in Purity of Heart, and in Sincerity of Mind. I desire really your eternal Peace and Well-being, tho' ye have hardned your Hearts against the Lord, and his Truth and People. Turn to the Lord, I beseech you, bow before the Almighty, who will plead with all Flesh, and shall call all to an Account, and reward every one according to what he hath done in the Body, whether it be good or bad. Consider this therefore whilst ye have Time, and mind the Things that belong to your Peace, before they be hid from your Eyes: For the Long-suffer∣ing of the Lord will come to an End, who said, My Spirit shall not always strive with Man. Therefore whilst the Spirit of the Lord, his Light, his Grace yet strives in your Hearts, to turn you off from your evil Ways, be willing to embrace it, believe in it, take Counsel of it, submit to it with all your Heart, be willing to be led and guided by it, and incline your Hearts to follow it in all Things, and then it will lead you to Rest and Peace with the Lord for ever.

Yet more she said, but I break off. By such Kind of emphatical Speeches some∣times Persecutors have been so touch'd to the Heart, that they them∣selves became harmless Christians.

I am come now almost to a Conclusion of my Relation concerning Persecution; of which I could have written much more, but that I was unwilling to extend my Work beyond what I should have been well able to compleat. Yet before I altogether part with this Matter, I will mention something concerning Theophilus Green,* 33.7 of whom mention hath been made before. He liv'd at Battorsea, not far from London, and was a Man beloved of his Neighbours, because of his honest Conver∣sation; yet he was much persecuted, both for attending Meetings, and for Preaching. Once it happened that some Officers came to his House to see whether there was a Meeting, and they behaved themselves mo∣derately: For what they did seemed against their Mind, it being only in Obedience to the Order of Justice Duke, who on Account of a former Offence, had issued out Warrants to make Distress. The Officers not satisfied in the Case, and seeing no Meeting, went their Way, and re∣turned the Warrant; and T. Green went afterwards to the said Justice, and speaking to him,* 33.8 said amongst the rest. Consider what that Mouth and Tongue of thine hath said formerly, viz. That I had been very kind to thee, and is this the Way of requiting it? Know for certain, That that God whom I have served, and for whose Cause I now suffer, will avenge me; for Vengeance is the Lord's and he will repay it, one Way or other, except thou speedily repentest. At this Saying the Justice began to trem∣ble,

and crying out, said, I will do you no more Hurt than I will do my own Soul. Pray go to the Officers, and tell them, I will never trouble them any more upon the Account of you. Green did so, and they were glad of it. And Duke being upon some Complaint dismissed, one Sir John Broadrick succeeded in his Room; and he was so moderate, that he prevented the Informers, by keeping Theophilus and his Friends o••t of their Meeting-house, which was for about two Years and a half. Afterwards they were suffered again to go into their Meeting-house, but then Justice Foster came once, and taking their Names, fined The∣ophilus 10l. as a Preacher. And afterwards he with others coming with a Constable to seize for the Fine, the Constable being come to the Door of the House said, Neighbour Green, where are you? we are c••me to seize your Goods, if you will let us in. But this so displeased the Ju∣stice, that going down the Yard, and seeing some Oa••s and Poles, he required the Constable to take them away. To which he answered, I am no Porter. Then said the Justice, Command some others to do it. To which the Constable returned, I command you to do it. This so enrag'd the Justice, that he fined him. Sometime after, the said Justice com∣ing again with an High Constable, and another, a petty Constable, seized a Barge, and had it carried away, and several Times offered it to Sale, but none would buy it. And after it had been carried about from Place to Place for Sale, at length it was found adrift, by one who knew not of its being seized; and hearing that it was Theophilus's Barge, he brought it to him. But Theophilus went to the Constables, and told them how it came to him, and where he had it, saying, Since it was come to him again, he was willing to keep it; but if they took it away a∣gain, he would not hinder them. This Account being given to the Ju∣stice, he sent a Warrant, and committed Theophilus to the Marshalsea Prison. After three Weeks the Sessions was held at the Marshalsea, and the last Day the said Justice came to him in the Prison, saying,* 33.9 He came out of Love to see him, and to advise him for his Good; which was, that he would Love him pay his Fine: For, said he, I am sure the Grand Jury hath found the Bill against you; and if you should come off, I have such an Influence with the Judge, as to cause the Oath to be tender'd to you; and I know you will not take it; and then you will be run to a Premunire, and are not like to come out as long as you live. To which Theophilus answered, Thou saidst thy coming was in Love, to advise me for my Good; but by what thou hast said, it appears the contrary: For now I perceive thou hast de∣vised as much Mischief as thou canst against me. As to the Fine, if it were but ten Pence, nay, ten Farthings, I would not pay it. And if the Lord should permit thee to do as thou hast said, and so be the Cause of bringing my grey Hairs the sooner to the Grave, my Blood will be at Justice For∣ster's Door, and it will cry Vengeance against thee.

The next Day the two Constables being called before the Grand Ju∣ry, were asked, What they had against Theophilus Green, that stood there indicted: And the High Constable answered, As to Theophilus Green, he is as honest a Man, tho' a Quaker, as lives about us; and he was lately in Office for the Poor, and behaved himself as well in it as any hath 〈◊〉〈◊〉 these twenty Years. And touching the Barge he is indicted for, when it came to him, he came to us, and told how it came, and where he had laid it, saying, if we would take it away again, he would not hinder us. This is all we have to say. Some of the Grand Jury knowing Theophilus very well, and the Cause too, did aggravate the Matter very high a∣gainst the Justice: And as to the Indictment, they brought it in Ig••o∣ramus.* 33.10 So Theophilus was cleared by Proclamation; and Sir Richard How, being one of the Jury, advised him to arrest the Justice, there being two good Actions, as Defamation and false Imprisonment. But Theophilus said, He owned their Love, but would leave the ••hing to the

Lord, for whose Cause he suffered; for Vengeance 〈…〉〈…〉, and he would repay it. And it was but some little Time after, that the said Justice Forster died,* 33.11 as was reported, in great Horror and Misery. The Time when this happened I do not know exactly, yet I take it to have been some Years before the Time I now describe. We see by this In∣stance a very singular Deliverance, such as did not befal every one, but which could not but encourage Theophilus the more.

Before I conclude this Year,* 33.12 I most mention something concerning W. Penn, who, when the Government of King James was sinking, not only bore the Blame of many Miscarriages, but by some was stiled a Papist, tho' this was altogether false. But he had a great many Ene∣mies; and it was no new Thing to brand the Quakers with the odious Name of Jesuits: For thirty Years before this Time at Bristol, great Endeavours were used to persuade People they were Franciscans. W. Penn patiently bore the Slander of being decried as a Papist, saying but little in Justification of himself, till at length he made a Return to a Letter sent by one who seriously begg'd of him to give an Answer to those Accusations that had been forged in Prejudice of his Reputation. In this Paper,

He ascribed his free Access to the King, partly to the Relation his Father, as Admiral, had to the Service of the said King, who was then Duke of York, and High Admiral of England; and his special Favour also in releasing him out of the Tower of London in the Year 1669.

To this he added, My Father's humble Request to him upon his Death-bed was, to protect me from the Inconveniences and Trou∣bles my Persuasion might expose me unto; and his friendly Promise to do it, and exact Performance of it, from the Moment I address'd my self to him: I say, when all this is considered, any Body that hath the least Pretence to Good-nature, Gratitude, or Generosity, must needs know how to interpret my Access to the King.—Is any thing more foolish as well as false, than that because I am often at Whitehall, therefore I must be Author of all that is done there, that doth not please abroad. But supposing some such Things to have been done; pray tell me if I am bound to oppose any Thing I am not called to do? I never was a Member of Council, Cabinet, or Committee, where the Affairs of the Kingdom are transacted. I have had no Office or Trust, and consequently nothing can be said to be done by me; nor, for that Reason, could I lie under any Test or any Obligation to discover my Opinion of publick Acts of State: And therefore, neither can any such Acts, nor any Silence about them, in Justice be made my Crime. Volunteers are Blanks and Cyphers in all Governments. And unless calling at Whitehall once a Day, upon many Occasions, or my not being turned out of nothing, (for that no Office is) be the Evidence of my Compliance in disagreeable Things, I know not what else can with any Truth be alledged against me. — I am not without Apprehensions of the Cause of this Behaviour towards me; I mean my constant Zeal for an impartial Liberty of Conscience. But if that be it, the Cause is too good to be in Pain about it. I ever understood that to be the natural Right of all Men; and that he that had a Religion with∣out it, his Religion was one of his own Make. For what is not the Religion of a Man's Choice, is the Religion of him that imposes it: So that Liberty of Conscience is the first Step to have a Religion. This is no new Opinion with me, I have writ many Apologies within the last Twenty Years to defend it, and that impartially. Yet I have as constantly declared that Bounds ought to be set to this Freedom, and that Morality was the best; and that as often as that was violated under a Pretence of Conscience, it was fit the Civil Power should take Place. Nor did I ever once think of promoting any Sort of Liberty of Conscience for any body, which did not preserve the common Protest∣ancy of the Kingdom, and the ancient Rights of the Government: For to say Truth, the one cannot be maintained without the other.— And till I saw my

own Friends, with the Kingdom, delivered from the Legal Bondage which Penal Laws for Religion had subjected them to, I could with no Satisfaction think of leaving England, tho' much to my Prejudice beyond Sea, and at my great Expence here, having in all this Time neither had either Office or Pension, and always refusing the Rewards or Gratuities of those I have been able to oblige. From this little Abstract of W. Penn's Apology, it appears sufficiently what kind of Liberty he defended; And such a Liberty after∣wards took Place in the Reign of the next King.

Of G. Fox I have been long silent,* 33.13 and I do not meet with any very remarkable Transaction that concerned him, except that he writ much, both for Edification of his Friends, and for Instruction and Ad∣monition of others; for he was continually occupied with the Care of the Church, and that Things might be kept in good Order, which to perform the better, he now staid a long while in and about London.

In this Year died William Dewsbury,* 33.14 one of the first Preachers among those called Quakers, having been a very zealous Teacher, and an emi∣nent Instrument to the Conversion of many. He was born in Yorkshire, and in his Youth was a Shepherd, and afterwards put Apprentice to a Clothier; but when the Civil Wars broke out, he became a Soldier, and joined with those who said they sought for the Gospel. Now tho' he was religious according to his Knowledge, yet growing more and more serious, and turning his Mind inwardly, he saw there were inward and spi∣ritual Enemies to encounter with, according to the Saying of the Apostle, We wrestle not against Flesh and Blood, but against spiritual Wickedness,* 33.15 &c. And this State was inwardly manifested to him in the Words of our Sa∣viour,* 33.16 Put up thy Sword into thy Sheath. If my Kingdom were of this World, then would my Servants fight. This wrought so powerfully upon his Mind, that he could no longer meddle with martial Affairs, but left the Army, and returned to his former Calling, endeavouring to improve in true Godliness, in which he so advanced gradually, that when G. F. in the Year 1651, came to Balby in Yorkshire, and preached the Gospel there, he could not but consent to the Doctrine declared by him, as be∣ing the same of which he himself was already convinced in his Mind, viz. That Heed ought to be given to the inward divine Reprovings for that which is evil, which Doctrine was preached by G. F. under the De∣nomination of the true Light which enlightneth every Man coming into the World. And that Heed must be given thereunto, as being the Grace which brings Salvation, of which the Apostle speaks in his Epistle to Titus ii. 11. saying, That it hath appeared to all Men. W. Dewsbury having heard such a Sermon as this, agreed not only with G. F. in this Point of Doctrine, but in Process of Time became himself also a very zealous Preacher of it, for which he fell under great Sufferings; insomuch that he was Prisoner at Warwick nineteen Years for Religion-sake,* 33.17 besides the Imprison∣ments he suffered on that Account in other Places. But being now re∣leased, he came in the Month called May, to London, and preached a Sermon there concerning Regeneration, which was taken from his Mouth in Short-hand, and afterwards printed as underneath.* 33.18 His

Intention was to have been at the Yearly Meeting of his Friends; but by Illness he was prevented; and therefore before he grew worse, he returned to Warwick, where he liv'd. Being come thither, his Disease increased; and lying very sick in Bed, and being visited by some of his Friends, he said to them, in great Weakness of Body, as followeth:

My God hath yet put it in my Heart to bear a Testimony to his Name and blessed Truth, and I can never forget the Day of his great Power and blessed Appearance, when he first sent me to preach the Everlasting Gos∣pel,

and proclaim the Day of the Lord to all People. Therefore, Friends, be faithful and trust to the Lord your God; for this I can say, I never since played the Coward, but as joyfully entered Prisons as Palaces, and in

the Prison-house I sang Praises to my God, and esteemed the Bolts and Locks upon me as Jewels. And Friends, this I must once again testify to you in the Name of the Lord God, That what I saw above thirty Years

ago, still rests as a Testimony to leave behind me, That a dreadful terrible Day is at hand, and will certainly come to pass; but the Time when, I cannot say; but all put on Strength in the Name of the Lord, and wait to feel his eternal Power, to preserve you thro' the Tribulations of those Days that approach very near. This I have further to signify, that my Depar∣ture draws nigh. Blessed be my God. I am prepared, and I have nothing to do but die, and put off this corruptible and mortal Tabernacle, this Flesh that hath so many Infirmities; but the Life that dwells in it, ascends out of the Reach of Death, Hell, and the Grave; and Immortality and eter∣nal Life is my Crown for ever. Therefore you that are left behind, fear not, nor be discouraged, but go on in the Name and Power of the Lord, and bear a faithful and living Testimony for him in your Day. And the Lord will prosper his Work in your Hand, and cause his Truth to flourish, and spread abroad. For it shall have the Victory, and no Weapon formed against it shall prosper.

Thus fervent in Spirit was W. Dewsbury in his latter End, and he prayed to God very earnestly for all his Friends, especially those that were met at the Annual Assembly at London. And so he very piously departed this Life at his House, in a good old Age, in the Month called June, in this current Year. He was indeed a Man of a remarkable Zeal and Perception. He spoke sometimes to young Lads as to Men, tel∣ling them that the Blessing of the Lord would rest upon them if they lived a godly Life; some of which being since come to Man's Estate, have experienced the Truth of his Saying.

Two Days before the Decease of W. Dewsbury,* 34.1 Rebecca Travers de∣parted this Life, at about the Age of 79 Years. She was a Woman ex∣ceedingly well gifted; and spoke not only sometimes in publick for Edification of the Church, but writ also several Books for the Advance∣ment of Piety; in one of which she signified, That tho' she had been a Reader of the Scriptures from a Child of six Years old; yet when by the Power of the eternal Gospel she was turned from Darkness to Light, the Scriptures then became much more plain to her, as not wanting Interpreta∣tion. She was an excellent open-hearted Woman, and took great Care

of the Poor: She had several Times been imprisoned for Religion, but persevered constantly in the Faith, and so piously entred into eternal Rest.

As to State Affairs, there now appeared a wonderful Agitation in Eng∣land, since it was reported that the Queen was big with Child. And the Endeavours for introducing Popery, besides the incroaching upon some Rights and Privileges, caused such a Stir, that William the Third, Prince of Orange, and Stadholder (or Lord-Deputy) of Holland, &c. was intreated and invited by the English Protestants to come to their Assist∣ance.* 34.2 This at length he did, and came over with a Fleet, and a con∣siderable Number of Forces. What was the Issue of this Expedition, is very amply described by other Pens, and also not properly my Pro∣vince to relate; wherefore I think it sufficient to my Purpose to say, that the Prince, after some Difficulty at Sea, came into England, where ha∣ving many Adherents, the King, many of whose Forces deserted him, resolved to go to France,* 34.3 whither the Queen with the young Child was gone some Time before. Accordingly he went over, where he was well received by the French King, who provided him a Court at St. Ger∣mains. In the mean while the Prince of Orange came to London, and was saluted there by the Great Ones as the Deliverer of England. The Lord Mayor of the said City, with the Aldermen, and the Sheriffs, having congratulated him, the Prince sent for some of the Members of former Parliaments to come to him,* 34.4 and he signified to them, That he had de∣sired them to meet to advise him in the best Manner how to pursue the Ends of his Declaration in calling a free Parliament, for the Preserva∣tion of the Protestant Religion, the restoring of the Rights and Liberties of the Kingdom, and settling the same, that they might not be in Danger of being again subverted.

In answer to this, Thanks were given to the Prince for his Care and Pains in Defence of the People, their Religion and Laws. And all Things took a favourable Turn for him.

In Holland a good while before,* 34.5 a Paper was given forth in Print cal∣led, A Copy of a Letter written by a Quaker at London, to his Friend at Rotterdam. In which forged Letter were mentioned several Things that were not altogether untrue, and the Prince's going over to England, was also in a Manner predicted. Who was the Author of the said Let∣ter, I could never learn, but of this I am fully satisfied, that he was no Quaker; for it never was their way to ridicule Princes and to character∣ize them with ridiculous Denominations, as in the said Letter we find mentioned, of James of Great Britain, Mary of Modena, Willam of O∣range, and Mary of England his Wife. This was no more the Language of Quakers, than the following Expressions that are found in this Letter. The Spirit hath inspired me to tell thee. I should not be able to declare my Opinion, before the Spirit shall have revealed it to me. If the Spirit doth dictate it to thee, go and speak with him. Dentsch hath had a Revelation, and the Spirit hath assured him, &c. This foolish Language betrays it self, and serves for a palpable Evidence, that it never proceeded from the Pen of any of the People called Quakers. But perhaps the Author of that Letter knew a Secret of State, whereof (to remain unknown) he would acquaint the World in a ridiculous Way, that under the Cloak of being a Quaker, he should best continue undiscover'd, and that by this Device the Letter would spread the more, as indeed it did; for it had a very quick Vent.

Notes

• * 1.1

  1677
• * 1.2

  G. F. visits J. Reckless, formerly Sheriff of Nottingham, and thence passes thro' Leicester∣shire, Derbyshire, &c. and meeting W. Dewsbury comes to the yearly Meeting at London. Fox, Penn, Barclay, Keith, &c. go over to Holland.
• * 1.3

  Penn and Barclay travel into Germany.
• * 2.1

  Princess Eli∣zabeth's Let∣ter to W Penn
• * 3.1

  Her Answer to G Fox's Let∣ter from Amsterdam
• * 3.2

  Penn and Bar∣clay visit the Princess, and have Meetings in her Apart∣ment, with the Countess of Hornes, a French Gen∣tlewoman, &c.
• * 3.3

  Afterwards take their solemn Leave, and Barclay returns to Amsterdam, while Penn goes to Pader∣horn, Cassel & Frankford, where he has a Meeting at the House of J. E. Merlane a Virgin of noble Birth.
• * 3.4

  W. Penn comes to Chrisheim, and writes to the Princess Elizabeth and Countess of Hornes.
• * 3.5

  To be found at 〈…〉〈…〉 his Travels in Holland and Germany
• * 3.6

  Ibid p. 96
• * 3.7

  And to the E∣lector Palatine at Heidelberg.
• * 3.8

  W. Penn re∣turns by Frankfort, Cologn, Cle∣ves, &c. to Amsterdam,
• * 4.1

  The Princess's Letter to W. Penn.
• * 4.2

  G. F. gone to Hamburgh and Frederickstad.
• * 4.3

  At Leeward∣en meets W. Penn, who goes thence to Wicwert, where he has discourse with the famous A. M Schur∣man, the Somersdykes, P. Yoon, &c.
• * 4.4

  S••e this Dis∣course much more at large in W. P's Travels, 〈…〉〈…〉
• * 4.5

  A Pastor's Caution to W. P. concern∣ing the first Rise of Truth.
• * 4.6

  W. P. travels by Groening∣hen to Emb∣den, where he speaks to Burgo-master Andre about a Latin Letter formerly sent him against Persecution of the Quakers.
• * 4.7

  Which being translated into English runs thus,

  To the Council and Senate of the City of EMBDEN.

  The King of Kings, and Lord of Lords, who is God of all the Families of the Earth, incline your Hearts to Justice, Mercy and Truth.

  THe Noise of your severe Treatment of several Persons that are Inhabitants of your State, reproachfully termed QUAKERS, hath reached these Parts, and filled se∣veral with Compassion and Surprise: Compassion, to hear of the Miseries of Men innocent and upright, against whom you have nothing to object, but the pure Exercise of their Con∣science to God: Surprise, That you, a Protestant-state, should employ your civil Power to deter, punish, and grievously afflict Men, for answering the Convictions of their Consciences, and acting according to the best of their Understandings. Methinks you should not be obli∣vious of your own Condition in the Loyns of your Ancestors, who, you think, with great Reason and Justice, strenuously advocated the Cause of Liberty of Conscience against the Popes Bulls and the Spanish Inquisition; how did they Antichristian all Force on Conscience or Punishment for Non-conformity? Their own many and large Apologies, and particularly their Demands at the Diets of Norimberg and Spira, are pregnant Proofs in the Case; and your Practice doth not lessen the Weight of their Reasons; on the contrary, it aggravates your Unkindness, let me say, Injustice.

  Protestants, (and such you glory to be thought) got their Name by protesting against Imposition; and will you turn Imposers? They condemned it, and will you practise it? They thought it a Mark peculiar to the Beast; and can you repute it the Care of a Chri∣stian Magistracy? I mean, that Persons must not live under your Government, unless they receive your Mark in their Forehead or Right-hand? Which in plainer Terms is, to submit their Consciences to your Edicts, and to ask your Leave what Religion they should be of. Re∣member, that Faith is the Gift of God; and, that What is not of Faith is Sin: Nothing can be more unreasonable, than to compel Men to believe against their Belief, or to trouble them for practising what they believe, when it thwarts not the Moral Law of God.

  You doubtless take your selves to be Christians, and would esteem it no little Injury to be otherwise represented; yet what more Unchristian, than to use external Force, to sway the Consciences of Men about the Exercise of Religious Worship.

  CHRIST Jesus, the Lord and Author of the Christian Religion, censured his own Disciples, that would have had Fire from Heaven to destroy those that conformed not to what their blessed Master taught: Are you surer of your Religion? Are you better Chri∣stians? Or, have you more Christian Authority, than they that were the chosen Wit∣nesses of Jesus? However remember, they called but for Fire from Heaven; and can you kindle Fire on Earth to devour them? Them, I say, that are of your own People, meerly for their religious Dissent from you? Doubtless, if that was then thought no fit Argument to induce Men to Conformity by him that was wiser than Solomon, it reflects greatly upon your Modesty and Prudence, that you should find out new Ways, or rather old exploded ones, to effect so ill a Design. Besides, you do not say, you know all you ought to know, or that there is nothing farther to be revealed; have a Care therefore, that you persecute not A••gels, by being harsh to that which you call strange: Think not ill, much less speak, and least of all act that which is so against what you do not perfectly understand. I am well perswaded, that those you inflict such severe Penalties upon, mean well in what they believe (to be sure much better than you think they do, or else you are extremely to blame) and that the Reason of their present Distance from you, is not to introduce or in∣sinuate dangerous or exotick Opinions; but to live a Life of more Holiness, Purity and Self-denial, than before: They do not think that you walk up to your own Principles; and have Reason to believe that the Power of Godliness is much lost among you; and having long lain under a Decay and Languishing of Soul for want of true spiritual Nourishment, they have now betaken themselves to that heavenly Gift and Grace of God in themselves for divine Satisfaction, even that holy Anointing that is able to teach them all Things necessary for them to know; as the blessed Apostle speaks; and they find the joys of the Holy Ghost in so doing: And I am perusaded, they are not less peaceable, sober, just, and neighbourly than formerly, and altogether as consistent with the Prosperity of civil Society; and I am sure, it is both found and confest among us here, by some Men of Quality, Learning and Vertue. Farther, be pleased to consider with your selves, that you justify the ancient Persecutions of the Christians and first Reformers, whose Superiors thought as ill of them, as you do of these Men; nay you show the Papists what to do, in their Domi∣nions, to your own Brethren. Do as you would be done by: If you would have Liberty, give it; you know that God's Witness in your Hearts dictates this to you as an immutable Law

  Could you give Faith, it were more excusable for you to punish such as should resist; but since that is impossible, the other is unreasonable; for 'tis to afflict Men for not being what they can't be, unless they turn Hypocrites: That is the highest Pitch your coercive Power can arrive at; for never did it convert or preserve one Soul to God; instead thereof, it offers Violence unto Conscience, and puts a Man either upon the Denial of his Faith and Reason, or being destroyed for acting according to them: But what greater Disproportion can there be, than what lieth between the Intellect of Man, and Prisons, Fines, and Banish∣ments? They inform no Man's Judgment, resolve no Doubts, convince no Understanding. The Power of Persuasion is not to be found in any such barbarous Actions, no more than the Doctrine of Christianity. This Course destroys the Bodies and Estates of Men, instead of saving their Souls: Were they in the wrong, it would become you to use God's Wea∣pons, his Sword of the Spirit that saveth the Creature, and slayeth the Evil in him; this Course tends to Heart-burnings and Destruction, I am sure it is no Gospel-Argument.

  I beseech you for the sake of that Lord Jesus Christ, that suffered so patiently for his own Religion, and so sharply prohibited making other Men to Suffer for their•• that you would have a Care how you exercise Power over Men's Conscien•••• M. 〈…〉〈…〉. Con∣science is God's Throne in Man, and the Power of it his Prerogative: 'Tis to usurp his Authority, and boldly ascend his Throne, to set Lords over it. Were their Conversation scandalous, and destructive to the Good of your State, you were to be held excusable: But verily no Man of Mercy and Conscience, can defend your Practice upon poor Men so pea∣ceable and inoffensive. Gamaliel will rise up in Judgment against you, if you persevere in this Course. Do not you help to fill the Catalogue of Persecutors, in much Love I intreat you; but as becomes Christian Men and true Protestants, leave Men to their particular Per∣suasions of Affairs relative of the other World, which have no ill Aspect on the Affairs of this; but Vice hath an evil Consequence as to both: Therefore punish Vice, and affect Truth and Righteousness, and bend not your Civil Power to torment Religious Dissenters; but to retrieve good Life, lamentably lost amidst the great Pretences that are made to Religion. Doubtless Magistracy was both ordained of God, and elected by Men, to be a Terror's Evil-doers, and not to them that do well, tho' of different Judgments. You oppugn the Roman Church for assuming Infallibility to herself, and yet your own Practice maketh you guilty of the same Presumption, or worse: For, either you do exercise that Severity upon an infal∣lible Knowledge or you do not; if you do, you take that to your selves, your Princi∣ples deny ••••••y Church whatever, which is a Contradiction; if you do not, you punish People for not conforming to what you your selves deny any Certainty about: And how do you know but you compell them to that which is false, as well as that which is true? Verily this Dilemma is not easily avoided, as well as that this inhuman Practice will stain your Profession, infame your Government, and bring a Blot upon your Posterity.

  Remember that they are Men as well as your selves, born free, and have equal Plea to Natural and Civil common Priviledges with your selves: The different Persuasion of their Consciences about Things relating to another Life, can no ways render them unfit for this; it neither unmans nor uncivilizes them. They have the same Right to their Liberty and Property as ever, having by no Practice of theirs in the least forfeited any of those human Advantages, the Great Charters of Nature and Scripture have conferred upon them: And the Opulency of your Neighbours, and Prosperity of their Affairs, prove to you that Indul∣gence is not inconsistent with Policy; howbeit, you have now tried the Sincerity of their Pro∣cedure by what you have already inflicted, and they sustained. Let the Time past suffice, and make them not Sacrifices for their consciencious Constancy. If they are in the wrong, 'tis more than they know: Will you persecute Men for being what they must be, if they will be true to themselves? this were great Violence; rather commiserate, than thus violently compel them. I beseech you seek some cheaper Way to accommodate your selves, than by their Destruction, who are so very remote from seeking yours. Oh! the Day will come, wherein one Act of Tenderness about Matters of Conscience, shall find a better Reward, than all the Severity by which Men use to propagate their Persuasions in the World; and there is great Reason for it, since the one flows from the Saviour, the other, from the Destroyer of Men. In fine, Let your Moderation be known unto all Men, for the Lord is at hand, whose Reward is with him; and he will recompence every Man, Family, State, Kingdom, and Empire, according to the Na∣ture of their Works, committed in this mortal Body; at whose Bar it shall never be laid to your Charge, that out of Fear of taking God's Office out of his Hands, and being unmerciful to tender Consciences, you admitted Men of differing Judgments to dwell quietly among you; truly you cannot be too tender in this Point.

  Imitate the God of Nature and Grace, by being propitious to all; his Sun shineth on all, his Rain falls on all, he gives Life and Being to all; his Grace visits all, and in Times of Ignorance he winketh: And tho' such you may repute ours, I hope you cannot think you wink at it, who make such broad Tokens of your Displeasure. Oh! How forbearing and merciful is he towards you? Have you so lately escaped the Wrath of Enemies, and can you already thus sharply treat your Friends? Had he enter'd into Judgment with you, what had become of you? Let his Goodness to you prevail with you to express Clemency to others, that so the Great God of the whole Earth, even the God of the Spirits of all Flesh, who respects not the Persons of the Rich, Poor, or Powerful in Judgment, may show you Mercy in the Day of his righteous Judgments▪ Amen.

  Your Friend with the greatest Integrity, in the Universal Principles of 〈◊〉〈◊〉 and Truth,

  W. Penn

  London, December 14 16••••
• * 4.8

  Our Account says, some were cruelly beaten by Order; o∣thers Banish∣ed; some put in 〈◊〉〈◊〉,
• * 4.9

  and fed with Bread and Water only; several fined greater Sums of Money, it is thought, than they had to pay
• * 4.10

  And Proper∣ty, which th•• repute them∣selves Guardian o••••••s ••ereby lo••••
• * 4.11

  ••enn goes to 〈◊〉〈◊〉 visits the 〈…〉〈…〉 &c. ••••d a solemn ••
• * 4.12

  Then he travels to Wesel, &c. intending to visit the Countess of Falkenstein at Mulheim, but without seeing her; And is roughly treated by her Father.
• * 4.13

  Penn's Tra∣vels, page 131
• * 4.14

  He then goes to Duisburgh, &c. And so by Utrecht to Amsterdam, whither G. F was also come again.
• * 4.15

  W. Penn and G. F. have a Dispute with Dr. G. Abra¦ham, chief of the Socinian Me••tists in those Parts.
• * 4.16

  The Author's Observations on the Subject of the Dispute.
• * 4.17

  Deut. xiii. 1, 2.
• * 4.18

  Mat. vii. 22.
• * 4.19

  Mat. xxiv. 24.
• * 4.20

  G.F. and W.P. after a violent Storm, arrive safe at Har∣wich, and so come to Lon∣don.
• * 5.1

  Princess Eli∣zabeth to W Penn.
• * 5.2

  This was Gertrude Dericks, who had visited the Princess, and afterwards came to live in England, and was married to Stephen Crisp.
• * 6.1

  W. Penn t•• the Princess.
• * 6.2

  She died abo•••• four Years af¦ter.
• * 7.1

  The Princess's Answer.
• * 7.2

  Persecution be∣ing hot here, makes it worse in New-Eng.
• * 7.3

  The Indians make an Inroad, and kill many.
• * 7.4

  Quakers perse∣cuted in Scot∣land.
• * 7.5

  Alusive beha∣viour of Rabble and Soldiers at Plymouth R. Samble fined.
• * 7.6

  Violent Behavi∣our of Justice Merideth in Glocester∣shire
• * 7.7

  Sufferings of T. Holbrow, an ancient blind Man.
• * 7.8

  All taken form E. Bally, of Bayton in Suf∣folk, by War∣rant form Jus∣tice Burwell, who also fixed a Visit to Sick, as a Conventicle.
• * 7.9

  The Death of W. Dobson, almost always a Prisoner.
• * 7.10

  W. Prince of Orange Mar∣ries Mary, el∣dest Daughter of the Duke of York.
• * 7.11

  1678 G. F. and G. W. present to the Parlia∣ment an Ac∣count of Friends Sufferings by Laws against Papists.
• * 8.1

  G. F.'s Epistle to comfort his suffering Friends.
• * 8.2

  J. Thompson of Westmor∣land fined for speaking to the rude Rabble. Cruelty of Ju∣stice Driffield to Mary Todd of Yorkshire.
• * 8.3

  R. Baresay writes a Latin Epistle to the Ambassadors met at Nime∣guen, which, with his Apolo∣gy in Latin is delivered to each of them, &c.
• * 8.4

  G. F. also writes to them.
• * 8.5

  Popish Plot discover'd
• * 8.6

  1679
• * 8.7

  A Constable, &c. fined for Backwardness in taking the Goods of J. Evat of Leicest∣shire.
• * 8.8

  Goods to more than the value of 971. taken from M. Reynolds of Faringdon in Berkshire for T••thes
• * 8.9

  Four Persons travelling on the Way have their Goods dis;trained as for a Con∣venticle.
• * 8.10

  The Encouragement given to Informers makes them ve∣ry insolent.
• * 8.11

  Sudden and re∣markable End of W. Wat an Informer, at Norwich.
• * 8.12

  The pious Death and, ho∣nourable Inter∣ment of I. Pen∣nington.
• * 8.13

  G. F. 〈◊〉〈◊〉 Queries to the Pope, &c. which being translated into Latin by this Author were by him sent to Rome.
• * 8.14

  These Queries in Latin, with what the Author W. S. writ to the Pope on that Occa∣sion, are to be seen in the Appendix to the Dutch History, which being translated into English, th Reader may take as follow.
• * 10.1

  1. Kings xviii 13. and xix. 14, 18
• * 11.1

  1680
• * 11.2

  The severe Pro∣ceedigns of F. Bacon Recor∣der of Nor∣wich, against G.Whitehead and T, Burr of Ware.
• * 11.3

  Friends Sufferings since the Restoration presented to King and parliament.
• * 11.4

  Proceedings of the 〈◊〉〈◊〉 printed
• * 11.5

  G. F. comes to London about the Time of the yearly Meeting.
• * 11.6

  Bill of Exclus∣ion of the D of Y passes the House of Commons, but is rejected by the Lords.
• * 12.1

  G. F's Decla∣ration against plotting, to be delivered to the Parliament.
• * 12.2

  He writes also to the Magistrates, &c. against Persecution. 1681
• * 12.3

  1681
• * 12.4

  Resolution of the House of com∣mons against ex∣ecuting the penal Laws against Dissenters. Yet Persecution continues.
• * 12.5

  G. F. sued for Tithes, yet had engaged not to meddle with his Wife's Estate.
• * 12.6

  Parliament dis∣solved and a new one sits at Ox∣ford, which is also dissolved. P. of Orange comes into Eng∣land, and re∣turns.
• * 12.7

  K. Charles the II. grants a large Tract of Land in A∣merica to W. Penn and to his Heirs, and gives it the Name of Penn∣sylvania.
• * 12.8

  The dying Ad∣vice and Senti∣ments of Sir W. Penn, ta∣ken from the latter End of No Cross, no Crown.
• * 12.9

  1682 Dismal Perse∣cution at Bri∣stol.
• * 12.10

  Instanced in R. Marsh, Mer∣chant.
• * 12.11

  And carried on chiefly by She∣riff Knight, J Helliar an Attorney, with their Accompli∣ces Lugg, Til∣ley, Casse, Pa∣trick, Hoar, Watkins, In∣formers.
• * 12.12

  Other Dissen∣ters disturbed, but give way.
• * 12.13

  Vile Practices of Helliar.
• * 12.14

  The Jails fill'd.
• * 12.15

  'Tis insinuated, to stay persecu∣ting the Qua∣kers if they for∣bear voting for Parliament-Men
• * 12.16

  F••rt••er Instan∣ces of Knight's and Helliar's Behaviour.
• * 12.17

  These Doings encouraged at Court, and Sheriff Knight knighted.
• * 12.18

  Hereupon he slights the Ma∣yor, and forces his Compliance.
• * 12.19

  The Severity of J. Dennis the Jailor and his Wife.
• * 12.20

  Four Physici∣ans certifie the Danger of In∣fection from the strait Confine¦ment of the Prisoners
• * 12.21

  Most of the Quakers at Bristol impri∣soned.
• * 12.22

  B. Blaugdone and K. Evans in Bridewel.
• * 12.23

  Meetings kept up by Children, of whom 19 are sent to the House of Correction.
• * 12.24

  Market-people at their Inn sworn against for a Meeting.
• * 12.25

  The Case of E. Dole.
• * 12.26

  Cruel Usage of J. Boy and his Wife in Glou∣cestersh. thro' the Instigation of the Priest of the Parish.
• * 12.27

  Inhumane Barbarity to E. Hill at Broughton in Leicestershire by the En••ou∣ragement of W. Cotton Priest, and his Man T. Am¦brose.
• * 12.28

  G. F's Terms for his Friends Voices at Elec∣tions
• * 12.29

  The Service G. F. had, be∣ing kept out of Devonshire-house Meeting
• * 12.30

  When other Dissenters were s••pp••est, their Persecutors have said the Quakers could not be ex••••rpa∣ted
• * 12.31

  1683
• * 12.32

  Above 700 Quakers in Prison. Persecution still in Leicester∣shire, Nor∣thampton∣shire, &c. And in parti∣cular at Bris∣tol, where R. Lindy, a blind Man of 90 is very hard∣ly dealt with by J. Dennis the Jailor, and some fall sick of the Spotted Fe∣ver and die. The Dreadful Condition and Death of the said J. Dennis.
• * 12.33

  G. F. and other Teachers encourage to Faithfulness and Perseve∣rance. And 'tis re∣markable these Teachers gene∣ally went free, which was the Case of C. Marshal.
• * 13.1

  W. Dewsbu∣ry's Letter of Consolation to his oppressed Friends.
• * 13.2

  The Rise and Progress of Wilkinson & Story's Sepa∣ration, the pre∣tended Occasion, and of whom it chiefly consisted.
• * 13.3

  Appeared first in the North of England.
• * 13.4

  Afterwards W. Rogers and T. Crisp print against their former Brethren.
• * 13.5

  And father on E Burroughs what G. Whitehead gives good Proof was writ by J. Perrot. The Separation spreads, and C. Harris ap∣pears among them.
• * 13.6

  At length they differ and come to nothing.
• * 13.7

  2 Tim ii 17.
• * 13.8

  G. F. pluckt down at Gra. Ch. Str. and let go; and a∣gain from the Savoy.
• * 13.9

  A Plot said to be ••nfoot against the King and D. of Y. head∣ed by the Duke of M. on which ensued the Deaths of Earl of E. and Lord R.
• * 14.1

  An Address to the King.
• * 14.2

  With small Effect.
• * 14.3

  Shad an Infor∣mer found guil∣ty of Felony, es∣capes the Gal∣lows, but is burnt in the Hand.
• * 14.4

  Princess Anne married to P George.
• * 14.5

  The King de∣nies he was married to the D. of Mon∣mouth's Mo∣ther.
• * 14.6

  1684
• * 14.7

  Sufferings and pious End of T. Stordy.
• * 14.8

  He resigns an Impropriation of 10l. per An∣num.
• * 14.9

  The Death of T. Briggs one of the first Preachers a∣mong the Qua∣kers.
• * 14.10

  1685
• * 14.11

  The Death of King Cha. II. who is succeed∣ed by his Bro∣her Jam. II.
• * 15.1

  Quakers Pe∣tition to the King, &c.
• (a) 15.2

  Dent. xix. 17, 18. John vii. 11. Prov. xxvi. 2. Job xxix. 16, 1•• Gen iii. 8. Judges xix. 30.
• (b) 15.3

  Acts xxv. 5, 7, 8, 10, 16.
• * 17.1

  Great Expecta∣tion of a Grant for Liberty of Conscience.
• * 18.1

  King's Procla∣mation
• * 18.2

  A Stop put to Persecution
• * 18.3

  Hilton the Informer com∣mitted to New∣gate by the Re¦corder Jenner
• * 19.1

  Many released from their Im∣prisonment.
• * 19.2

  The Behaviour of E. Davis Keeper of Ivel∣chester Jayl to J. Whiting, &c.
• * 19.3

  The miserable Condition of the sord Davis, and dreadful Death of his Com•••••• J. Newberry
• * 19.4

  D. of Mon∣mouth, &c. lands in Eng∣land, is attain∣ted, defeated, ta∣ken and behead∣ed.
• * 19.5

  Ferguson escapes by a Wile.
• * 19.6

  Occasional Expressions of the Duke at his Execution, with some other Pas∣sages.
• * 19.7

  The E. of Ar∣gile has the same Lot.
• * 19.8

  Dismal Exe∣cutions by the in-famous L. G. Justice Jeffe∣ries, afterwards L. Chancellor.
• * 19.9

  1686
• * 19.10

  The Magistrates of Em¦den having seen and settle Mischief of Per∣secution, send to M. van Loar to invite Qua∣kers to come and reside among them, which she accordingly com∣municated.
• * 20.1

  And Friends in Holland made this return to them.
• * 21.1

  The Senate of Emden's An∣swer.
• * 21.2

  〈◊〉〈◊〉 Andrews, &c. desire this may be communica∣ted to England.
• * 21.3

  The King sets the Imprisoned Quakers at Liberty, except for Tithes.
• * 22.1

  Order for Ease to the Quakers at Barbadoes.
• * 23.1

  E. of Sunder∣land's Letter in Favour of the Quakers in Leicestershire and Notting∣hamshire.
• * 24.1

  Quakers Pe∣••••tion to the Judges at the Assizes at Wells in So∣mersetshire.
• * 24.2

  On which they are discharged
• * 25.1

  G. F. advises against Care∣lessness, and to be thankful to the Lord.
• * 25.2

  The pious End of D. Barclay, with some re∣markable Ex∣pressions and Occurences a little before his Death.
• * 25.3

  The dying Words and Death of the faithful and ser∣viceable Anne Whitehead, Wife to Geo. Whitehead.
• * 25.4

  1687
• * 25.5

  G. F's Paper concerning Prayer.
• * 25.6

  Death of R. Widders one of the first Preachers
• * 25.7

  G.〈◊〉〈◊〉 at W. Mead's Country-House.
• * 25.8

  The Substance of K James's Declaration for Liberty of Con∣science.
• * 26.1

  The London Quakers Ad∣dress to the K.
• * 27.1

  W. Penn's Speech at the Delivery of an Address from Friends yearly Meeting.
• * 28.1

  The Address
• * 29.1

  The King's Answer
• * 30.1

  The King's Or∣der to the Lord Mayor, to the ad∣mit Quakers to Offices with∣out Oaths.
• * 31.1

  Another to the Mayor of Leeds for re∣storing Qua∣kers Goods that had been seiz'd, and not sold
• * 31.2

  The King suf∣fers Quakers to appear cover∣ed in his Pre∣sence.
• * 31.3

  Grants free Liberty of Con∣science also in Scotland.
• * 31.4

  And endeavours to introduce Po∣pery, permitting the Jesuits a College in the Savoy, &c.
• * 31.5

  W. Penn for abrogating the penal Laws, but blames the turning out the Fellows of Magdalen College.
• * 31.6

  Count D' Ada, Nuncio from the Pope, ••akes a publick Entry at Windsor.
• * 31.7

  Several Dis∣senters write against the pe∣nal Laws and Test.
• * 31.8

  The Prince and Princess of O∣range 〈◊〉〈◊〉 be persuaded ••o as∣sent to repealing Test, &
• * 31.9

  1688
• * 31.10

  Romanists put 〈◊〉〈◊〉 Mag∣dalen College, and others en∣deavour'd to be made •• Magi∣strates.
• * 31.11

  The Declara∣tion ordered to be read in Chur∣ches and Chap∣pels.
• * 31.12

  Seven Bishops petition against that Order.
• * 31.13

  For which they are sent to the Tower.
• * 31.14

  Where R. Bar∣clay makes it evident to them, that Quakers by Order from some Bishops, had been kept in Prison till Death.
• * 32.1

  Another Ad∣dress
• * 32.2

  Mat. v. 39, 44
• * 32.3

  John xviii. 11
• * 32.4

  〈…〉〈…〉
• * 33.1

  These Favours are ill represen∣ted, but other Affairs here mention'd were the Cause of ge∣neral Discontent.
• * 33.2

  T. Townsend publishes a very remarkable Ac∣count of her own and her Friends Sufferings in Glocestersh.
• * 33.3

  Violence of the Bishop of Glo¦cester
• * 33.4

  The Priest of Glocester and Justice George &c. petition the King for the Quakers Meet∣ing-house to make a Work house
• * 33.5

  Reflect out on that Occasion.
• * 33.6

  〈◊〉〈◊〉 emphatical Ad∣vi••e •••• Persecu∣tors.
• * 33.7

  The Sufferings of T. Green, & notable Deliver∣ances from the Malice of his Enemies.
• * 33.8

  His plain Dealing with Justice Duke, and the Effe••••
• * 33.9

  The Severity and Hypocrisy of Justice For¦ster.
• * 33.10

  Theophilus cleared, and tho advised by Sir R. How to sue Foster decline.
• * 33.11

  In a little Time after, 'tis said Forster dy∣ed in Horror.
• * 33.12

  W. Penn Leaving 〈…〉〈…〉 of the publick Miscarriages, and being 〈◊〉〈◊〉 in some as a Papist, at the serious Request of some Person, answers those Accusations.
• * 33.13

  G. F. continu∣ally employed in the Care of the Church.
• * 33.14

  A short Rela∣tion of the Con∣vincement, Suf∣ferings, Service and pious End of W. Dews¦bury.
• * 33.15

  Eph. vi. 12.
• * 33.16

  John xviii. 11, 36.
• * 33.17

  19 Years a Prisoner at Warwick be∣sides at other Places
• * 33.18

  A Sermon preached by William Dewsbury, at Grace-church-street, the sixth of the third Month, 1688.

  My Friends,

  Except ye ••e regenerated and born again, ye cannot inherit the Kingdom of God.

  THis is the Word of the Lord God to all People this Day; this lies not in any Pro∣fession, and in vain Imagination, and whatsoever else it is that you d••••k your selves withal; you must every particular Man and Woman be born again, else 〈◊〉〈◊〉 cannot enter into the Kingdom of Heaven. This was the Doctrine of Christ in that prepared Body wherein he appeared in the World, and preached to Nicodemus, that standing Doctrine to this Moment of Time, and will be so while any Man breath•• upon the Earth; there is no other Way, no other Gate to enter into Life, but by this great Work of Regeneration. Now to enforce People to come to this great Work, and to see forward from Earth to Heaven, all being driven out of Paradice by the Cherubim set with a flaming Sword, there is no returning to that blessed Life, but by the Loss of that Life that did grieve the Spirit of God, and which did cause Man to be driven out; there is no other Way of return again but by this new Birth. As you are all driven and forced out of Paradice, and the flaming Sword and the Cherubims are set to keep the Way of the Tree of Life, so you must return into the Favour of God again, by the Light of Christ, and you have Line upon Line, Precept upon Precept, here a little, and there a little, to direct your Minds to the Light of Christ Jesus. As the first Adam was made a living Soul, so the second Adam is a quickning Spirit. This know for certain, no Man or Woman can be quickned, and raised up into the Life of the second Adam, till the Life of the first Adam be taken away from them.

  So now, let every one of you deal plainly with your own Hearts, how you came to be a slain People to the Life of the first Adam, in which Life there was a Working of the Mystery of Iniquity in every Part of Man. One cries, Lo here is Christ, another, Lo there is Christ, and every one is following his own Imagination about the Letter of the Scripture; this is still but the vain Spirit of Man, running and striving to recover him∣self; and this is the Cause there is so much Profession 〈◊〉〈◊〉 God, and so little of his Nature appearing among the Sons and Daughters of Men. Now all of you that come to be Regenerated, you must come to the Light of Christ, there is no other Way to it. He will search your Hearts, and try your Reins, and set your Sins in Order before you, and trace out the Iniquities that compass you about; therefore you must see your selves a lost People, a sinful People, and so come to feel the Weight of your Sins upon your Consciences, there is no other Way to come to Life; you will never complain of Sin till you be burthened with it, till you have a Trumpet sounding in your Ears, to awaken you, that you may arise from the Dead, that Christ may give you Light; there is no other Way, dear People, you must bring your Deeds to the Light of Christ, and abide in the Sen∣tence of Condemnation; if you save your Lives, you lose them; if you will lose your Lives for Christ's sake, there is no Danger of your eternal Life. John the Baptist, Christ's Forerunner, declared, I indeed baptize you with Water unto Repentance, but he that cometh after me is mightier than I, the Latchet of whose Shoes I am not worthy to unloose, he shall bap∣tize you with the Holy Ghost, and with Fire, whose Fan is in his Hand, and he will throughly purge his Floor, and will gather his Wheat into his Garner, but the Chaff he will burn with unquench∣able Fire. What is it the better for you to read the Scripture if you know not this fiery Baptism, which all must know that are regenerated; deceive not your selves, Christ will appear in flaming Fire, and take Vengeance on all them that know not God, and that obey not the Gospel of our Lord Jesus Christ.

  I stand here as a Witness of the Lord of Life this Day, there is no Way for People to come to Salvation, but they must know Christ revealed in all their Hearts. What is he doing but rendring Vengeance upon the carnal Mind, self pleasing, and all inordinate Affections; he comes with Vengeance to take away thy Life, he will baptize thee with the Holy Ghost, and with Fire. If thou knowest not this, thou art not a true Christian, thou wilt never look Death in the Face with Joy, nor go down to the Grave with Triumph. If thou livest at home in the Body, and flyest for thy Life, and wilt not be willing to lose thy Life for Christ, if thou art called to it, and if thou wilt nor have Christ to wash thee (some for Shyness, and some for Self-love will refuse this) if Christ doth not wash thee, thou hast no Part in him; you must come to Christ to purify you in the fiery Furnace; the Day of the Lord shall burn as an Oven, (as the Prophet speaks) this is a dreadful Day, a Day of Vengeance, the Day of the Lord Jesus Christ, who redeemeth his People from their Sins, Sion is redeemed with Judgment, and established with Righteousness. Do not make the Way to Heaven easier in your Minds and Imaginations than indeed it is, and think it not sufficient to live in an outward Observance of the Ways of God. If your own Wills be alive, and your Corruption remain unmortified, the Judgment of God will be your Portion, therefore in the Lord's Name come along with me, I am come to declare what I have heard and seen of the Father. Come and examine thy Conscience, hast thou brought thy Deeds to the Light? then thou hast received Condemnation upon thy self, and thy Haughtiness is bowed down, and laid low, and thou seest thy self a poor miserable Wretch before the eternal God. Whatsoever thou knowest of the Mind of God, hast thou reformed thy Ways? Come along with me, and tell me what is the Ground of thy Faith, and thy Confidence; is it thy Obedience and Qualifications? Because thy Obedience is right, and thy Qualifications right, what Use dost thou make of them? Read the Book of Conscience; hast thou no Ground for thy Faith? Thou hast put on the reformed Faith, and livest an unreformed Life; search and try thy self, Man, or Woman. Dost thou watch over thy self, and keep in a Sense of thy Dissolution, notwithstanding all thy Qualifications and partial Reformation? Dost thou strive to enter in at the strait Gate, and the narrow Way? Here is the lost Sheep, thou seekest, the Life of thy Will, the Life of the first Adam; the Justice of God will not suffer thee to make a Saviour of thy Duties and Qualifications, and to take God's Jewels and to deck thy self with them; thou canst not be saved with∣out the Righteousness of God in Christ Jesus. What saith thy Conscience, art thou brought to this Change of thy Mind, and of thy Conversation? Are you all willing to part with your Sins, with your Pride and Haughtiness? Are you willing to part with your vile Affec∣tions? This is the Work of God's Grace upon you. Dost thou place thy Confidence in thy Duties and Qualifications, and takest God's Jewels and Ornaments and deckest thy self with them? Thou tookest my Jewels, saith the Lord, and didst play the Harlot. If thou return to the Lord, and humble thy self, and get thro' this Difficulty, thou wilt be happy for∣ever. This Judgment of God, this flaming Sword that turns every Way, will keep thee from returning to Sin, and bring thee to Christ, and cut thee off from all Hope of Salvation but by him, and make thee to see the absolute need of a Saviour, and that thy Life is hid with Christ in God.

  It is God's infinite Goodness to Men that he will hide Pride from them, and humble them under his mighty Hand. This is the Condition of poor Creatures that are slain by the Hands of the most High: How may I know when I am slain and baptized, and come to have Sincerity? They that have this Baptism enter into the Heavenly Life. If you love the Light of Christ Jesus, it will be thus with you; God will make short work in the Earth. He will set thy Sins in order before thee, and make thee watchful unto Prayer, and lead thee to Holiness of Life and Conversation, and make thee abhor thy self, and despise all the Pomps and Pleasures and Vanities of this World. When he hath adorned thee with his Graces, then watch for the Light, and in the Light of Christ thou shalt see Light, and that all thou hast done, and canst do, is but thy Duty. All this thou oughtest to do; thou art God's Creature, and all this will not justifie thee in order to thy Eternal Salvation, for these Services thou owest unto God. If thou diligently wait, thou shalt see more Light; then the Sword that proceeds out of the Mouth of Christ, who is called the Word of God, will cut thee off from all thy Hopes of Salvation from any Thing thou hast done, from any of thy Qualifications, from any Thing that thou canst do, so that thou wilt be a hopeless Soul, nothing in thy own Sense and Apprehension. The Power of the first Adam must die before him, and thou wilt cry out, I am a dead, lost, and undone Creature, but there is a Life hid with Christ in God for me; but I can never have it till I be slain into the Will of God, and become as a little Child, and be stript of all my own Excellency that I have attained. I must come to a Sense of my own Misery, and fall down at the Foot of God; when I am become as a little Child, humbled and slain as to my own Will, and Confidence in my own Righteousness; I will not then question but I shall live a holy Life, but I will give all that Life I had, for that Life which is hid with Christ in God; O! there is none come so far, that ever miss of Eternal Life. All shuffling People that would have Salvation by Christ, and will not let him exercise his heavenly Power, his princely glorious Power to baptize them into his Death, it is they that come short of Salvation; but all those that yield themselves up to Christ to be redeemed thro' Judgment, and are become as little Children, these are in a happy State. You know that our Lord Jesus Christ took a little Child in his Arms, and said. Whosoever becomes not as a little Child, cannot enter into the Kingdom of Hea¦ven. You must all of you become as little Children, and depend upon the Mercy and free Grace of God; you must all come to a holy Resignation of your selves to God's Disposal. If you come to Christ as little Children, and depend upon him, you cannot miss of Salva∣tion; it is entailed upon such Souls as hear the Voice of Christ; they that hear the Voice of the Son of God shall live.

  I stand here as a Witness for the God of Heaven. I never heard the Voice of Christ (as his Follower, till I was slain and baptized, and lay as a little Child under his Heavenly Chastisements. Assoon as ever my Soul was brought to this in my Humiliation, O then the dreadful Judgment was taken away, and the Book of Life was opened unto me, and the Lord spake comfortably to me, I have loved thee with an everlasting Love; and I was made a Christian thro' a Day of Vengeance, and of burning as an Oven; and the Haughtiness and Pride of Man in me was brought low. Now in this Conformity to Christ's Death, People may die into Life, and blessed are the Dead that die in the Lord, for they rest from their Labours, and their Works do follow them. Away with all your own Will, and your Pride, and Haughtiness, and your Hypocrisy, and Deceit, and all Dependancy upon any Qualification of your own. You must come to have your Life separated from you, else you will all perish. Those that will die with Christ, and be willing to die for him, he is re∣vealed as a Saviour to them. He was before us in the Days of his Flesh, and complied with his Father's Will, he was nailed to the Cross. The Son of God, when he was come to the Depth of his Sufferings, what was his Cry? My God, my God, why hast thou forsaken me? This was for thy Sake, and my Sake, and every Man and Woman's Sake that do be∣lieve in him; he drank the Cup which his Father gave him to drink; If it was done thus to the green Tree, what shall be done unto the dry? He went before us, and when he cometh a∣gain he will take us to himself, and take us from the Filth of Sin, that we may be made new Creatures.

  Now except we be born again, we cannot enter into the Kingdom of God, and there is no becoming new Creatures, till we be slain to the old Man. Thou must be slain to thy Pride and Haughtiness, and the Corruption of thine own Will, and all Selfishness, thou must have God to burn it up in thee; the Holy Ghost will destroy and burn up nothing in thee, but that which will bring an eternal Fire upon thy Soul; shew me, thou whom my Soul lo∣veth, where is the Path of Life, the Foot-steps of the Flock of thy Companions? Why should I be as one that goes aside? Now every one that lives at home in the Bosom of Self, take this with you, Tho' you profess the Truth, and live in an outward Conformity thereunto, yet if you secretly indulge your corrupt Wills, and live a Flesh-pleasing Life, and consult with Flesh and Blood, and are not rent off from your Lusts, you cannot enjoy the Lord of Life; While I am at home in the Body, I am absent from the Lord.

  The Body of Sin is a Loadstone to draw you from the Life of God, and from glorying in the Cross of Christ: This is Flesh and Blood, and Flesh and Blood cannot inherit the King∣dom of God. For the Lord's Sake, for your Soul's Sake, and for the Sake of your Eternal Happiness, put not off this Work, but pursue it, and it will be perfected. See how Christ is revealed in you by the Holy Ghost, and with Fire. God will redeem you by the Spirit of Judg∣ment and Burning: It is not ranging abroad with your Minds, but you must know Christ is in you except ye he Reprobates. If he hath set your Eyes and Hearts upon himself, and made you to water your Couch with your Tears; if he hath broken your Sleep, so as you have cry'd out, I shall be damned and never come to Salvation; (This will be your Cry, it was once my Cry,) O let not your Eyes slumber, nor your Eyelids take any Rest, till you be sure the Lord is your God. If you find these Qualifications, you are on your Way, otherwise you will be like a deceitful Bow, and never abide in Judgment. If you reject the Counsel of God against your selves, and refuse to be crucified with Christ, and to be baptized with his Baptism, you will never have Life; but by his Baptism, and thro' the heavenly Operation of his Spirit, if thou hast Faith in Christ's Name, thou shalt be married to him in everlasting Righteousness. Salvation shall be brought to us, and eternal. Life be bestowed upon us, even that Life which is hid with Christ in God, he will give to every poor mournful Soul, that submits to his blessed Will, and believeth in the Lord Jesus Christ: This is not a Faith of our own making, nor a Garment of our own Em∣broidery, but that which the Lord hath given to us. O happy Man or Woman, that obtainest this Gift of God! O! Who will not lose their Lives for this everlasting Life? Who will not die for this eternal Life? Now the Matter lies in the Death of your own Wills, when you have done the Will of God, then watch that your own Wills be slain, and that your cursed Self take not the Jewels of God, and his Bracelets and Ornaments, and bestow them upon Self, and paint and deck cursed Self; and take not the Members of Christ, and make them the Members of an Harlot: If you be dead to your own Wills you are risen with Christ, and shall receive a Resurrection to eternal Life: Crucifie Self, and set the World at nought, and trample upon it, and all Things of it, and count them as Dross and Dung in comparison of Christ, that the Father hath revealed to be our Life, in the Days of our Sorrow and Mourning, in the Day of our Calamity, in the Day when we cried, our Hope is lost.

  Thus it hath been with the holiest People on Earth. It is not by Works of Righteous∣ness of thy own that thou canst be saved; Christ comes to cut all these down, that thou mayst be ingrafted into him, and justified by his Grace. Do not make this Matter of Talk, and say, I have heard this and that, but look into your own Hearts, and see what heavenly Workings are there; what there is of the Power of the Lord Jesus, that hath made you to loath this World, and the inordinate Love of the Creature, that you may enjoy all these Things, as if you enjoyed them not. We cannot when we are slain and crucified to this World, but say, My Life is in Christ, when we come to ascribe nothing to our selves, and all to Christ; here is a blessed Harmony, broken Hearts, melted Spi∣rits, and yet joyful Souls; poor Creatures that were mourning and sighing, and crying before the Lord in retired Places, and yet rejoicing in Christ Jesus. I am risen with Christ, I said, my Hope is cut off, I will lie down in thy Will, O God; do what thou wilt with me, it is in thy sovereign Pleasure and free Gift, whether thou give me Life, or deny it to me. There must be a Resignation of our selves to the Will of God; it was so with the Lord Jesus, and it is so with every true Saint of God; you must be humbled as little Children before Judgment be taken away, and the Loving-kindness of God sealed up to your Souls. If you seek this Work of God, you will find it; if you seek it upon your Beds, in all your Labours and Concernments, in all your Stations and Relations; if you press after the New Birth, you must use this World, as if you used it not, and live a married Life, as if you were unmarried, for the Fashion of this World passeth away. This is not Rantism.

  But let me tell you, a New World comes by Regeneration; a Man is not lifted up in his own Mind, but laid low in his own Eyes, he waits for the Wisdom of God to govern him, and he is as a Steward of the Grace of God, to give to them that stand in need. When a Man is regenerated and born again, he is as contented with Bread and Water, as with all the Enjoyments of this World: What is the Matter? His own Will is gone, and put down under his Feet, and whatsoever it is that gives Life to all his vain Desires and Affections, there is a Harmony of all within, a Man praising of God, and blessing his Holy Name; there are no Intanglements shall draw away the Heart from serving of God, and seeking his Glory; and if God shall call the Husband from the Wife, or the Wife from the Husband for the Glory of his Name, there is no whining, and complain∣ing, and crying out, but giving them up, and a praising and blessing God when they are called to such an Exercise; and if they are not called to that, then they set their Hearts to glorifie God in their several Places and Stations; then they have a full Content in a blessed Resignation. Here their Wills are slain, but they praise God they have no De∣sire, but Lord thy Will be done; always praising God, always having the Fear, and the Glory of God before their Eyes. All the Mischief is hatch'd in pleasing Mens own Wills: That is, the Counsel of every Heart that Christ doth not govern: Will you live as the Quakers? Then you must live contemptibly, the Mistress and Maid are Hail-fel∣low, well met. No, every one must walk in Humility, and live in Acquaintance with the God of Heaven; she that is wrought upon by the same Spirit, must with all Diligence behave herself as becomes a Servant of the Lord. Here is now a New World, and the Fashions of the Old World are gone; all Pride, Haughtiness, Crossness and trampling upon one another are all gone, all slain, thro' the Operation of Christ.

  What remains now? Christ is in me, and we are all one in him. Christ laid down his Life for thee and me; now he reigns in me, and he hath prepared my Body to die for the Truth, as his prepared Body was laid down for ••••y Sin. It is a kind of foolish Pro∣fession, to make Profession of Christ, and live in Covetousness, Profaneness, Sensuality, and the like; they that are come to this heavenly Birth seek the Things that are above, thou canst do no other. Make the Tree good, and the Fruit will be good. You must be in∣grafted into the Vine of God's Righteousness: O! slight not the Day of your Visitation. What was it to me to read of any being born again, till I was slain, and knew the hea∣venly Baptism of Christ Jesus? Till I saw the flaming Sword ready to slay me in every Way, in every Turning. The Light of Christ convinced me of Sin, and his Righteous∣ness justified me, and those Works were abominable to me, that hindred my Soul's Pas∣sage to Christ. Christ Jesus in marrying my Soul to himself, seized upon me, and did work effectually in me: There is the Testimony of Christ in me, he hath sealed up my Soul to the Day of my Redemption: Here is a certain Passage, and a certain Way which never any miss of, that lose their Lives for Christ: If you be not ready and willing to lose your Lives for Christ, you shall never come here: The Gate is straight, and the Way is narrow; none come hither but those that die into a heavenly Oneness with Christ. O Friends, let us empty our selves, that Christ may fill us; let us be nothing in our own Eyes, that we may be all in him, and receive of his Fulness.

  Now I commend you to God's Witness, that you may remember what hath been spo∣ken among you; but consider, if you do not hearken to it, it will follow you, and be a Plague to you to all Eternity. If you will not yield up your selves to Christ this Day that burns like an Oven, this Fire you must dwell with when out of the Body, there will be no quenching of this Fire for ever; but if you be so wise for your Souls, as to resign your selves up to Christ, and come to him as little Children, this will not hinder your earthly Concerns. Tho' the World may account thee a Fool, yet thou hast that Part of heavenly Wisdom, to do what thou dost as unto God; thou carriest to thy Wife, as in the sight of God, that she may be sanctified to thee, and thou to her; and thou carriest be∣comingly to thy Children and Servants, and thou wilt abound in Grace, and in every good Work, which will be for thine Eternal Welfare.

  O! I beseech you People, for the Lord's sake, wait for the Light of Christ to guide you; learn of him to be meek and lowly, then happy are you; for he dwelleth with the Humble, but he beholdeth the Proud afar off. This New Birth, which is a true Work, a sincere and heavenly Work, it will make you for ever. O make Room for Christ in your Hearts, or else he is never like to dwell with you. He loveth to dwell with the poor and humble and contrite Spirit, he abhors the Proud, he will empty your Souls, that he may fill them.

  And so I commend you to God. I have been long held in Durance under great Weak∣ness; and I was restless, till I could come up to this great City of London, to preach the Everlasting Gospel among you, and you see I am among you here: Pray every one of you turn inward; let not these Words passing thro' a mean Vessel be as a bare empty Discourse of Truth to you, which you only hear, and take no further Care of your Sal∣vation. Take heed of despising the Light that shines in the midst of you, and be pressing forward to the heavenly Work that is laid in the Power of Christ Jesus, even thro' Judg∣ment into Death, and then he will give eternal Life. The Lord confirm this, that it may rest upon your Hearts, that you may be dead to the Things of the World. We are not come to Mount Sinai, that genders to Bondage, but we are come to Mount Sion, the City of the Li∣ving God, the heavenly Jerusalem, and to an innumerable Company of Angels, to the general Assem∣bly, and Church of the First-born which are written in Heaven, and to God the Judge of all, and to the Spirits of just Men made perfect, and to Jesus the Mediator of the New Covenant, and to the Blood of Sprinkling, that speaketh better Things than that of Abel. This is the Inheritance of the Redeemed of the most High, blessed be the Name of the Lord; let us rest in Hope, till he bring us to Humility and Lowliness of Mind, that he may cloath us with heavenly Glory, according to his Promise, I will beautifie my House with Glory, saith the Lord. This is the Portion of a poor People, that cast down themselves before the Lord, that he may lift them up, and be all in all to them, in whose blessed Presence they shall have Joy, and Rivers of Pleasures at his Right hand for evermore.
• * 34.1

  The Death of R. Travers.
• * 34.2

  The Prince of Orange lands in England.
• * 34.3

  And K. James in France.
• * 34.4

  The Prince advises with Members of for∣mer Parlia∣ments how to pursue the Ends of his Declara∣tion. For which he receives their Thanks.
• * 34.5

  A sly Paper published in Holland